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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/6047.txt b/6047.txt new file mode 100644 index 0000000..61e2109 --- /dev/null +++ b/6047.txt @@ -0,0 +1,74792 @@ +The Project Gutenberg EBook of The Works of John Bunyan Volume 2, by John Bunyan + +Copyright laws are changing all over the world. Be sure to check the +copyright laws for your country before downloading or redistributing +this or any other Project Gutenberg eBook. + +This header should be the first thing seen when viewing this Project +Gutenberg file. Please do not remove it. Do not change or edit the +header without written permission. + +Please read the "legal small print," and other information about the +eBook and Project Gutenberg at the bottom of this file. Included is +important information about your specific rights and restrictions in +how the file may be used. You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: The Works of John Bunyan Volume 2 + +Author: John Bunyan + +Release Date: July, 2004 [EBook #6047] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on October 24, 2002] + +Edition: 10 + +Language: English + +Character set encoding: ASCII + +*** START OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUME 2 *** + + + + +This eBook was produced by Charles Aldarondo based on a source from +www.johnbunyan.org. + + + +THE WORKS OF JOHN BUNYAN + +WITH AN + +INTRODUCTION TO EACH TREATISE, NOTES, + +AND A + +SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES. + +VOLUME SECOND. + +EXPERIMENTAL, DOCTRINAL, AND PRACTICAL. + +EDITED BY + +GEORGE OFFOR, ESQ. + + + + + + +THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE +RICHES OF CHRIST. + +BY JOHN BUNYAN + + +PREFATORY REMARKS BY THE EDITOR. + +This treatise is one of those ten distinct works, which the author +had prepared for the press, when he was so suddenly summoned to +the Celestial City. Well did his friends in the ministry, Ebenezer +Chandler and John Wilson, call it "an excellent manuscript, +calculated to assist the Christian that would grow in grace, and +to win others over to Jesus Christ." + +It was first published, with a selection of Bunyan's Works in a +folio volume, in 1692, about four years after the author's decease; +and although it is a treatise exhibiting very deep research and +calculated for extensive usefulness, it does not appear ever to +have been published as a separate volume. Like all other of his +works, it is original; no one before him treated this subject +with such profound depth of thought, nor with such clear Christian +philosophy. + +The revered John Bunyan proves in this, as in all other of his +works, that he was a real and not a pretended descendant from the +apostles,--he breathes their spirit--he knew his Master's work, and +faithfully discharged his solemn requirements. His object was as +pure as it was apparent; to preach not himself, but Christ Jesus +his Lord. One desire appears to have influenced him in writing +all his works--that of shrinking back and hiding himself behind +his Master, while exhibiting the unsearchable, Divine, eternal +riches of His grace. + +This treatise is admirably adapted to warn the thoughtless--break +the stony heart--convince the wavering--cherish the young +inquirer--strengthen the saint in his pilgrimage, and arm him +for the good fight of faith--and comfort the dejected, doubting, +despairing Christian. It abounds with ardent sympathy for the +broken-hearted, a cordial suited to every wounded conscience; +while, at the same time, it thunders in awful judgment upon the +impenitent and the hypocritical professor: wonders of grace to +God belong, for all these blessings form but a small part of the +unsearchable riches. + +The reader should keep in his recollection, that this treatise was +originally conceived for the pulpit; and afterwards, probably with +great additions, written for the press. This will account for the +divisions and sub-divisions, intended to assist a hearer's memory; +or to enable a ready writer, by taking notes of each part, to digest +prayerfully in private, what he had heard in the public ministry +of the word,--a practice productive of great good to individuals, +and by which families may be much profited while conversing upon +the truths publicly taught in the church; instead of what Bunyan +would have justly called, frothy conversation about the dress or +appearances of their fellow-worshippers. + +This discourse has been published in every edition of the works of +our great author, but, most strangely, the references to Scripture +are omitted in all the editions since that of 1737. Bunyan's anxiety +at every step of this momentous inquiry is to shew a "thus saith +the Lord," in proof of every assertion. In this treatise only, +there are nearly four hundred and forty distinct references to +the holy oracles. These are all carefully restored, and have been +collated with the standard text, for want of which some imperfections +had crept in, even to the old editions; and where the author +preferred the Genevan or Puritan version, it is shewn by a note +at the foot of the page. + +To point out beauties in such a discourse, is to point to the +whole treatise--it is all admirable; a solemn earnestness is found +in every sentence; even where Bunyan modestly differs with many +excellent divines, when treating upon the sufferings of the Saviour, +between the period of his crucifixion and of his resurrection: +this is worthy of our prayerful consideration; ever keeping +in remembrance those deeply impressive--those awfully triumphant +words of our Lord, "It is finished." + +The catholic spirit, which so pervaded the mind of Bunyan, appears +conspicuously in this discourse; and whatever bitter controversy +this spirit occasioned him, it ought to be impressed upon the +heart of every Christian professor. It is a liberality which shines +more brightly, as reflected by one, whose religious education was +drawn solely from the pure fountain of truth--the holy oracles; and +however unlettered he was, as to polite literature or the learned +languages, his Christian liberality can no more be enlightened by +the niggard spirit of learned sectarians, than the sun could be +illuminated by a rush-light. The inquiry was then, as, alas, it +is too frequent now, Are there many that be saved? forgetful of +the Saviour's answer and just rebuke, What is that to thee, follow +thou me, seek thine own salvation. The inquiry is pursued a step +farther, "Can those who differ with me be saved?" Hear the reply +of one so honest and so fully imbued with the Scriptures, into +the truths of which his spirit had been baptized, "A man, through +unbelief, may think that Christ has no love to him; and yet Christ +may love him, with a love that passeth knowledge. But when men, in +the common course of their profession, will be always terminating +here, that they know how, and how far, Christ can love; and will +thence be bold to conclude of their own safety, and of the loss +and ruin of all that are not in the same notions, opinions, +formalities, or judgment, as they. This is the worst [pride] and +greatest of all [delusions]. The text, therefore, to rectify those +false and erroneous conclusions, says, [the love of Christ] is a +love that passeth knowledge." + +Throughout the whole, there is a continued effort to comfort the +sincere, but doubting, Christian. "Does Satan suggest that God +will not hear your stammering and chattering prayers? Does Satan +suggest that thy trials, and troubles, and afflictions, are so +many that you shall never get beyond them?--relief is at hand, +for Christ loves thee with a love that passeth knowledge. This is +a weapon that will baffle the devil, when all other weapons fail." + +The practical application of these soul-encouraging truths is, "To +walk in love--filled with all the fullness of God." Bunyan has, +in enforcing this duty, a very remarkable expression, "these are +the men that sweeten the churches, and bring glory to God and to +religion. Why should anything have my heart but God, but Christ? +He loves me, he loves me with love that passeth knowledge, and +I will love him. His love stripped him of all for my sake; Lord, +let my love strip me of all for thy sake. I am a son of love, an +object of love, a monument of love; of free love, of distinguishing +love, of peculiar love, and of love that passeth knowledge: and +why should not I walk in love--in love to God, in love to man, in +holy love, in love unfeigned?" + +And will our ministering elders bear with me in respectfully and +affectionately commending to them John Bunyan, as an example of +devotedness to his Master's service; of humble walking with God, +of tender faithfulness to the souls of men, of holy fervour? +Under such a course of sermons as this treatise would make, how +attentively would our children listen with reverence to the voice +of truth, and with a Divine blessing our earthen vessels would be +replenished with heavenly treasure. It is delightful to read the +testimony of Bunyan's ministerial friends, of various denominations, +when recording his extensive usefulness. His works do follow him. +And upon reading of them, we cannot wonder when we hear, that on +a week-day morning, in the depth of winter, long before daylight, +the inclemency of frost and snow was braved by crowded assemblies +of hungry and thirsty souls, who eagerly listened to hear him +proclaim "The Saints' Knowledge of Christ's Love, or the unsearchable +riches of Christ--which passeth knowledge." + +May the effectual blessing of the Holy Spirit attend the reading, +as it did the preaching, of these soul-saving truths. + +HACKNEY, Oct., 1848. GEO. OFFOR. + + + +THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE. + +"THAT YE--MAY BE ABLE TO COMPREHEND WITH ALL SAINTS, WHAT IS THE +BREADTH, AND LENGTH, AND DEPTH, AND HEIGHT; AND TO KNOW THE LOVE +OF CHRIST, WHICH PASSETH KNOWLEDGE."--EPHESIANS 3:18,19. + +The Apostle having, in the first chapter, treated of the doctrine +of election, and in the second, of the reconciling of the Gentiles +with the Jews to the Father, by his Son, through the preaching of +the gospel; comes in the third chapter to shew that that also was, +as that of election, determined before the world began. Now lest +the afflictions that attend the gospel should, by its raging +among these Ephesians, darken the glory of these things unto them; +therefore he makes here a brief repetition and explanation, to +the end they might be supported and made live above them. He also +joins thereto a fervent prayer for them, that God would let them +see in the spirit and faith, how they, by God and by Christ, are +secured from the evil of the worst that might come upon them. +"For this cause I bow my knees unto the Father of our Lord Jesus +Christ, of whom the whole family in heaven and earth is named; +that he would grant you, according to the riches of his glory, to +be strengthened with might by his Spirit in the inner man; that +Christ may dwell in your hearts by faith; that ye, being rooted +and grounded in love, may be able to comprehend with all saints, +what is the breadth, and length, and depth, and height; and to +know the love of Christ, which passeth knowledge," &c. Knowing, +that their deep understanding what good by these were reserved for +them, they would never be discouraged, whatever troubles should +attend their profession. + +BREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that +in themselves are both ambiguous, and to wonderment; ambiguous, +because unexplained, and to wonderment, because they carry in +them an unexpressible something; and that something that which +far out-goes all those things that can be found in this world. The +Apostle here was under a spiritual surprise, for while meditating +and writing, he was caught: The strength and glory of the truths +that he was endeavouring to fasten upon the people to whom he +wrote, took him away into their glory, beyond what could to the +full be uttered. Besides, many times things are thus expressed, on +purpose to command attention, a stop and pause in the mind about +them; and to divert, by their greatness, the heart from the world, +unto which they naturally are so inclined. Also, truths are often +delivered to us, like wheat in full ears, to the end we should rub +them out before we eat them, and take pains about them, before we +have the comfort of them. + +BREADTH, LENGTH, DEPTH, and HEIGHT. In my attempting to open these +words, I will give you, some that are of the same kind. And then +show you, First, The reasons of them; and then also, Secondly, +Something of their fullness. + +Those of the same kind, are used sometimes to shew us the power, +force, and subtilty of the enemies of God's Church, (Dan 4:11, +Rom 8:38,39). But, + +[Sometimes] Most properly to shew us the infinite and unsearchable +greatness of God, (Job 11:7,8,9, Rom 11:33). + +They are here to be taken in this second sense, that is, to suggest +unto us the unsearchable and infinite greatness of God; who is +a breadth, beyond all breadths; a length, beyond all lengths; a +depth, beyond all depths; and a height, beyond all heights, and +that in all his attributes: He is an eternal being, an everlasting +being, and in that respect he is beyond all measures, whether +they be of breadth, or length, or depth, or height. In all his +attributes he is beyond all measure: whether you measure by words, +by thoughts, or by the most enlarged and exquisite apprehension; +His greatness is unsearchable; His judgments are unsearchable (Job +5:9): He is infinite in wisdom. "O! the depth of the riches both +of the wisdom and knowledge of God!" (Rom 11:33) "If I speak of +strength, lo, he is strong" (Job 9:19); yea, "the thunder of his +power who can understand?" (Job 26:14) "There is none holy as the +Lord" (1 Sam 2:2): "and his mercy is from everlasting to everlasting, +upon them that fear him" (Psa 103:17). The greatness of God, of +the God and Father of our Lord Jesus Christ, is that, if rightly +considered, which will support the spirits of those of his people +that are frighted with the greatness of their adversaries. For +here is a greatness against a greatness. Pharaoh was great, but +God more great, more great in power, more great in wisdom, more +great every way for the help of his people; wherein they dealt +proudly, he was above them. These words therefore take in for this +people, the great God who in his immensity and infinite greatness +is beyond all beings. But, to come + +FIRST, to the reason of the words. They are made use of to shew +to the Ephesians, that God with what he is in himself, and with +what he hath in his power, is all for the use and profit of the +believers. Else no great matter is held out to them thereby. "But +this God is our God!" there is the comfort: For this cause therefore +he presenteth them with this description of him. To wit, by breadth, +and length, and depth, and height: As who should say, the High +God is yours; the God that fills heaven and earth is yours; the +God whom the heaven of heavens cannot contain, is yours; yea, the +God whose works are wonderful, and whose ways are past finding +out, is yours. Consider therefore the greatness that is for you, +that taketh part with you, and that will always come in for your +help against them that contend with you. It is my support, it is +my relief; it [is] my comfort in all my tribulations, and I would +have it ours, and so it will when we live in the lively faith +thereof. Nor should we admit of distrust in this matter from +the consideration of our own unworthiness, either taken from the +finiteness of our state, or the foulness of our ways (Psa 46). +For now, though God's attributes, several of them in their own +nature, are set against sin and sinners; yea, were we righteous, +are so high that needs they must look over us, for 'tis to him a +condescension to behold things in heaven: How much more then to +open his eyes upon such as we: yet by the passion of Jesus Christ, +they harmoniously agree in the salvation of our souls. Hence God +is said to be love (1 John 4), God is love; might some say, and +justice too: but his justice is turned with wisdom, power, holiness +and truth, to love; yea, to love those that be found in his Son: +forasmuch as there is nothing fault-worthy in his righteousness +which is put upon us. So then, as there is in God's nature +a length, and breadth, and depth, and height, that is beyond all +that we can think: So we should conclude that all this is love to +us, for Christ's sake; and then dilate with it thus in our minds, +and enlarge it thus in our meditations; saying still to our low +and trembling spirits: "It is high as heaven; what canst thou do? +deeper than hell; what canst thou know? the measure thereof is +longer than the earth, and1 broader than the sea" (Job 11:8,9). +But we will pass generals, and more particularly speak + +SECONDLY, something of their fullness, as they are fitted to suit +and answer to the whole state and condition of a Christian in this +life. The words are boundless; we have here a breadth, a length, +a depth, and height made mention of; but what breadth, what length, +what depth, what height is not so much as hinted. It is therefore +infiniteness suggested to us, and that has engaged for us. For the +Apostle conjoins therein, And to know the love of Christ which +passeth knowledge. Thus therefore it suits and answers a Christian's +condition, while in this world, let that be what it will. If his +afflictions be broad, here is a breadth; if they be long, here +is a length,; and if they be deep, here is a depth; and if they +be high, here is a height. And I will say, there is nothing that +is more helpful, succouring, or comfortable to a Christian while +in a state of trial and temptation, than to know that there is a +breadth to answer a breadth, a length to answer a length, a depth +to answer a depth, and a height to answer a height. Wherefore this +is it that the Apostle prayeth for, namely, that the Ephesians +might have understanding in these things, "That ye may know what +is the breadth, and length, and depth, and height." + +Of the largeness of the Apostle's heart in praying for this people, +to wit, "That they might be able to comprehend with all saints, +what," &c. of that we shall speak afterwards. + +But first, to speak to these four expressions, breadth, length, +depth, and height. + +First, What is the BREADTH. This word is to shew, that God is +all over, everywhere, spreading of his wings, stretching out his +goodness to the utmost bounds, for the good of those that are his +people (Deu 32:11,12, Gen 49:26). + +In the sin of his people there is a breadth; a breadth that spreadeth +over all, wheresoever a man shall look. The sin of the saints is +a spreading leprosy (Lev 13:12). Sin is a scab that spreadeth; +it is a spreading plague; it knows no bounds (Lev 13:8, 57): or, +as David saith, "I have seen the wicked spreading himself" (Psa +37:35). Hence it is compared to a cloud, to a thick cloud, that +covereth or spreadeth over the face of all the sky. Wherefore here +is a breadth called for, a breadth that can cover all, or else +what is done is to no purpose. Therefore to answer this, here we +have a breadth, a spreading breadth; "I spread my skirt over thee": +But how far? Even so far as to cover all. "I spread my skirt over +thee, and covered thy nakedness" (Eze 16:8). Here now is a breadth +according to the spreading nature of the sin of this wretched one; +yea, a super-abounding spreading; a spreading beyond; a spreading +to cover. "Blessed is he whose sin is covered" (Psa 32:1), whose +spreading sin is covered by the mercy of God through Christ (Rom +4:4-7). This is the spreading cloud, whose spreadings none can +understand (Job 36:29). "He spread a cloud for a covering, and +fire to give light in the night" (Psa 105:39). + +This breadth that is in God, it also overmatcheth that spreading +and overspreading rage of men, that is sometimes as if it would +swallow up the whole church of God. You read of the rage of the +king of Assyria, that there was a breadth in it, an overflowing +breadth, to the filling of "the breadth of thy land, O Immanuel" +(Isa 8:8). But what follows? "Associate yourselves, O ye people, +[ye Assyrians] and ye shall be broken in pieces; and give ear, +all ye of far countries; gird yourselves and ye shall be broken +in pieces. Take counsel together, and it shall come to nought; +speak the word, and it shall not stand, for God is with us" (Isa +8:8-10); God will over-match and go beyond you. + +Wherefore this word, breadth, and what is the breadth: It is here +expressed on purpose to succour and relieve, or to shew what +advantage, for support, the knowledge of the overspreading grace of +God by Christ yieldeth unto those that have it, let their trials +be what they will. Alas! the sin of God's children seemeth sometimes +to overspread not only their flesh, and the face of their souls, +but the whole face of heaven. And what shall he do now, that is +a stranger to this breadth, made mention of in the text? Why he +must despair, lie down and die, and shut up his heart against all +comfort, unless he, with his fellow-christians, can, at least, +apprehend what is this breadth, or the breadth of mercy intended +in this place. Therefore Paul for the support of the Ephesians, +prays, that they may know "what is the breadth." + +This largeness of the heart and mercy of God towards his people, +is also signified by the spreading out of his hand to us in the +invitations of the gospel. "I said," saith he, "Behold me, behold +me,--I have spread out my hands all the day unto a rebellious +people.--to a people that provoketh me continually" (Isa 65:1-3). + +I have spread out my hands, that is, opened my arms as a mother +affectionately doth, when she stoopeth to her child in the warm +workings of her bowels, and claspeth it up in them, and kisseth, +and putteth it into her bosom. + +For, by spreading out the hands or arms to embrace, is shewed the +breadth or largeness of God's affections; as by our spreading out +our hands in prayer, is signified the great sense that we have of +the spreading nature of our sins, and of the great desires that +are in us, that God would be merciful to us (Ezra 9:5-7). + +This word also answereth to, or may fitly be set against the +wiles and temptations of the devil, who is that great and dogged +Leviathan, that spreadeth his "sharp-pointed things upon the mire" +(Job 41:30): For, be the spreading nature of our corruptions never +so broad, he will find sharp-pointed things enough to stick in +the mire of them, for our affliction. These sharp-pointed things +are those that in another place are called "fiery darts" (Eph 6:16), +and he has abundance of them, with which he can and will sorely +prick and wound our spirits: Yea, so sharp some have found these +things to their souls, that they have pierced beyond expression. +"When," said Job, "I say, my bed shall comfort me, my couch shall +ease my complaint; then thou scarest me with dreams, and terrifiest +me through visions; so that my soul chooseth strangling, and +death rather than my life" (Job 7:13-15). But now, answerable to +the spreading of these sharp-pointed things, there is a super-abounding +breadth in the sovereign grace of God, the which whoso seeth and +understandeth, as the Apostle doth pray we should, is presently +helped: for he seeth that this grace spreadeth itself, and is +broader than can be, either our mire, or the sharp-pointed things +that he spreadeth thereupon for our vexation and affliction: "It +is broader than the sea" (Job 11:9). + +This therefore should be that upon which those that see the +spreading nature of sin, and the leprosy and contagion thereof, +should meditate, to wit, The broadness of the grace and mercy +of God in Christ. This will poise and stay the soul; this will +relieve and support the soul in and under those many misgiving +and desponding thoughts unto which we are subject when afflicted +with the apprehensions of sin, and the abounding nature of it. + +Shall another man pray for this, one that knew the goodness and +benefit of it, and shall not I meditate upon it? and shall not I +exercise my mind about it? Yes surely, for it is my duty, it is my +privilege and mercy so to do. Let this therefore, when thou seest +the spreading nature of thy sin be a memento to thee, to the end +thou mayest not sink and die in thy soul. + +Secondly, What is the breadth and LENGTH. As there is a breadth +in this mercy and grace of God by Christ, so there is a LENGTH +therein, and this length is as large as the breadth, and as much +suiting the condition of the child of God, as the other is. For, +though sin sometimes is most afflicting to the conscience, while +the soul beholdeth the overspreading nature of it, yet here it +stoppeth not, but oft-times through the power and prevalency of +it, the soul is driven with it, as a ship by a mighty tempest, or +as a rolling thing before the whirlwind: driven, I say, from God, +and from all hopes of his mercy, as far as the east is from the +west, or as the ends of the world are asunder. Hence it is supposed +by the prophet, that for and by sin they may be driven from God +to the utmost part of heaven (Deu 30:4); and that is a sad thing, +a sad thing, I say, to a gracious man. "Why," saith the prophet +to God, "Art thou so far from helping me, and from the words of +my roaring?" (Psa 22:1). Sometimes a man, yea, a man of God, is, +as he apprehends, so far off from God, that he can neither help +him, nor hear him, and this is a dismal state. "And thou hast +removed my soul," said the church, "far off from peace: I forgat +prosperity" (Lam 3:17). This is the state sometimes of the +godly, and that not only with reference to their being removed by +persecutors, from the appointments and gospel-seasons, which are +their delight, and the desire of their eyes; but also with reverence +to their faith and hope in their God. They think themselves beyond +the reach of his mercy. Wherefore in answer to this conceit it is, +that the Lord asketh, saying, "Is my hand shortened at all that it +cannot redeem?" (Isa 50:2). And again, "Behold, the Lord's hand +is not shortened, that it cannot save; neither his ear heavy, that +it cannot hear" (Isa 59:1). Wherefore he saith again, "If any of +them be driven out unto the outmost parts of heaven, from thence +will the Lord thy God gather thee, and from thence will he fetch +thee" (Deu 30:4). God has a long arm, and he can reach a great +way further than we can conceive he can (Neh 1:9): When we think +his mercy is clean gone, and that ourselves are free among the +dead, and of the number that he remembereth no more, then he can +reach us, and cause that again we stand before him. He could reach +Jonah, tho' in the belly of hell (Jonah 2); and reach thee, even +then, when thou thinkest thy way is hid from the Lord, and thy +judgment passed over from thy God. There is length to admiration, +beyond apprehension or belief, in the arm of the strength of the +Lord; and this is that which the Apostle intended by this word, +Length; namely, To insinuate what a reach there is in the mercy +of God, how far it can extend itself. "If I take the wings of the +morning," said David, "and dwell in the uttermost parts of the sea; +even there shall thy hand lead me, and thy right hand shall hold +me" (Psa 139:9,10). I will gather them from the east, and from +the west, and from the north, and from the south, saith he: That +is, from the utmost corners. + +This therefore should encourage them that for the present cannot +stand, but that do fly before their guilt: Them that feel no help +nor stay, but that go, as to their thinking, every day by the power +of temptation, driven yet farther off from God, and from the hope +of obtaining of his mercy to their salvation; poor creature, I will +not now ask thee how thou camest into this condition, or how long +this has been thy state; but I will say before thee, and I prithee +hear me, O the length of the saving arm of God! As yet thou art +within the reach thereof; do not thou go about to measure arms +with God, as some good men are apt to do: I mean, do not thou +conclude, that because thou canst not reach God by thy short stump, +therefore he cannot reach thee with his long arm. Look again, "Hast +thou an arm like God" (Job 40:9), an arm like his for length and +strength? It becomes thee, when thou canst not perceive that God +is within the reach of thy arm, then to believe that thou art +within the reach of his; for it is long, and none knows how long. + +Again, is there such a length? such a length in the arm of the +Lord, that he can reach those that are gone away, as far as they +could? then this should encourage us to pray, and hope for the +salvation of any one of our backslidden relations, that God would +reach out his arm after them: Saying, "Awake,--O arm of the Lord,--art +thou not it that hath cut Rahab, and wounded the dragon? Art thou +not it which hath dried the sea, the waters of the great deep, +that hath made the depths of the sea a way for the ransomed to pass +over?" (Isa 51:9,10). Awake, O arm of the Lord, and be stretched +out as far as to where my poor husband is, where my poor child, +or to where my poor backslidden wife or dear relation is, and lay +hold, fast hold; they are gone from thee, but, O thou the hope of +Israel, fetch them again, and let them stand before thee. I say, +here is in this word LENGTH matter of encouragement for us thus +to pray; for if the length of the reach of mercy is so great, and +if also this length is for the benefit of those that may be gone +off far from God, (for they at present have no need thereof that +are near) then improve this advantage at the throne of grace for +such, that they may come to God again. Thirdly, As there is a breadth +and length here, so there is a DEPTH. What is the breadth, and +length, and depth? And this depth is also put in here, on purpose +to help us under a trial that is diverse from the two former. I +told you, that by the breadth the Apostle insinuates a remedy and +succour to us, when we see our corruptions spread like a leprosy; +and by length he would shew us, that when sin has driven God's +elect to the farthest distance from him, yet his arm is long enough +to reach them, and fetch them back again. + +But, I say, as we have here a breadth, and a length, so we have +also a depth. That ye may know what is the DEPTH. Christians have +sometimes their sinking fits, and are as if they were always +descending: or as Heman says, "counted with them that go down into +the pit" (Psa 88:4). Now guilt is not to such so much a wind and +a tempest, as a load and burden. The devil, and sin, and the curse +of the law, and death, are gotten upon the shoulders of this poor +man, and are treading of him down, that he may sink into, and be +swallowed up of his miry place. + +"I sink," says David, "in deep mire, where there is no standing. +I am come into DEEP waters, where the floods overflow me" (Psa +69:2). Yea, there is nothing more common among the saints of old, +than this complaint: "Let neither the water flood overflow me, +neither let the deep swallow me up, neither let the pit shut her +mouth upon me" (Psa 69:14,15). Heman also saith, "Thou hast laid +me in the lowest pit, in darkness, in the deeps. Thy wrath lieth +hard upon me, and thou hast afflicted me with all thy waves" (Psa +88:6,7). Hence it is again that the Psalmist says: "Deep calleth +unto deep, at the noise of thy water spouts: all thy waves, and +thy billows are gone over me" (Psa 42:7). Deep calleth unto deep: +What's that? Why, it is expressed in the verse before: "O God," +says he, "My soul is cast down within me." "Down," that is, deep +into the jaws of distrust and fear. And, Lord, my soul in this +depth of sorrow calls for help to thy depth of mercy. For though +I am sinking and going down, yet not so low, but that thy mercy +is yet underneath me: Do of thy compassions open those everlasting +arms (Deu 33:27), and catch him that has no help or stay in himself: +For so it is with one that is falling into a well or a dungeon. + +Now mark, as there is in these texts, the sinking condition of +the godly man set forth, of a man whom sin and Satan is treading +down into the deep; so in our text which I am speaking to at this +time, we have a depth that can more than counterpoise these deeps, +set forth with a hearty prayer, that we may know it. And although +the deeps, or depths of calamity into which the godly may fall, +may be as deep as Hell, and methinks they should be no deeper: +yet this is the comfort, and for the comfort of them of the godly +that are thus a sinking: The mercy of God for them lies deeper "It +is deeper than hell, what canst thou know?" (Job 11:8). And this +is that which made Paul that he was not afraid of this depth, "I +am persuaded," saith he, "that neither--height nor depth shall +be able to separate us from the love of God, which is in Christ +Jesus our Lord" (Rom 8:38,39). But of this he could by no means +have been persuaded, had he not believed that mercy lieth deeper +for the godly to help them, than can all other depths be to destroy +them: This is it at which he stands and wonders, saying, "O the +depth of the riches both of the wisdom and knowledge of God" (Rom +11:33), that is to find out a way to save his people, notwithstanding +all the deep contrivances that the enemy hath, and may invent to +make us come short [of] home. + +This is also that, as I take it, which is wrapped up in the blessing, +wherewith Jacob blessed his son Joseph. "God shall bless thee," +saith he, "with blessings of heaven above," and with the "blessings +of the deep that lieth under" (Gen 49:25). A blessing which he had +ground to pronounce, as well from his observation of God's good +dealing with Joseph, as in a spirit of prophecy: For he saw that +he lived and was become a flourishing bough, by a wall, after that +the archers had done their worst to him (Gen 49:22-24). Moses also +blesseth God for blessing of Joseph thus, and blessed his portion +to him, as counting of it sufficient for his help in all afflictions. +"Blessed," saith he, "of the Lord, be his land, for the precious +things of heaven, for the dew, and for the deep that coucheth +beneath" (Deu 33:13). + +I am not of belief that these blessings are confined to things +temporal, or carnal, but to things spiritual and divine; and that +they have most chiefly respect to soul, and eternal good. Now +mark, he tells us here, that the blessings of the deep, do couch +beneath. Couch, that is, lie close, so as hardly to be discerned by +him that willingly would see that himself is not below these arms +that are beneath him. But that as I said, is hard to be discerned +by him that thus is sinking, and that has as he now smartingly +feels, all God's waves, and his billows rolling over him. However, +whether he sees or not, for this blessing lieth couched; yet +there it is, and there will be, though one should sink as deep as +hell: And hence they are said to be "everlasting arms" that are +"underneath" (Deu 33:27): That is, arms that are long and strong, +and that can reach to the bottom, and also beyond, of all misery +and distress, that Christians are subject to in this life. Indeed +mercy seems to be asleep, when we are sinking: for then we are +as if all things were careless of us, but it is but as a lion +couchant, it will awake in time for our help (Psa 44:22,26, Mark +4:36-39). And forasmuch as this term is it, which is applicable +to the lion in his den; it may be to shew that as a lion, so will +God at the fittest season, arise for the help and deliverance of +a sinking people. Hence when he is said to address himself to the +delivering of his people, it is that he comes as a roaring lion. +"The Lord shall go forth as a mighty man, he shall stir up jealousy +like a man of war: he shall cry, yea, roar; he shall prevail +against his enemies" (Isa 42:13). However here is a depth against +the depth that's against us, let that depth be what it will. As +let it be the depth of misery, the depth of mercy is sufficient. +If it be the depth of hellish policy, the depth both of the wisdom +and knowledge of God shall go beyond it, and prevail. + +This therefore is worthy of the consideration of all sinking souls; +of the souls that feel themselves descending into the pit. There +is such a thing as this experienced among the godly. Some come to +them (when tempted) when you will, they will tell you, they have +no ground to stand on, their feet have slipped, their foundation is +removed, and they fell themselves sinking, as into a pit that has +no bottom (Psa 11:3). They inwardly sink, not for want of something +to relieve the body, but for want of some spiritual cordial to +support the mind. "I went down to the bottoms of the mountains," +said Jonah, "the earth with her bars was about me for ever;--my +soul fainted within me" (Jonah 2:6,7). + +Now for such to consider that underneath them, even at the bottom +there lieth a blessing, or that in this deep whereinto they are +descending, there lieth a delivering mercy couching to catch them, +and to save them from sinking for ever, this would be relief unto +them, and help them to hope for good. + +Again, As this, were it well considered by the sinking ones, would +yield them stay and relief, so this is it by the virtue whereof, +they that have been sinking heretofore, have been lifted up, and +above their castings down again. There are of those that have been +in the pit, now upon mount Sion, with the harps of God in their +hands, and with the song of the Lamb in their mouths. But how is +it that they are there? why, David, by his own deliverance shews +you the reason. "For great is thy mercy towards me," saith he, +"and thou hast delivered my soul from the lowest hell" (Psa 86:13). +And again, "He brought me up also out of an horrible pit," (a pit +of noise, a pit wherein was the noise of devils, and of my heart +answering them with distrust and fear) "out of the miry clay," +(into which I did not only sink, but was by it held from getting +up: but he brought me up) "and set my feet upon a rock, and +established my goings. And he hath put a new song in my mouth, +even praise to our God" (Psa 40:2,3). + +But let me here give, if it may be, a timely caution to them that +think they stand upon their feet. Give not way to falling because +everlasting arms are underneath, take heed of that: God can let +thee fall into mischief, he can let thee fall, and not help thee +up. Tempt not God, lest he cast thee away indeed. I doubt there +are many that have presumed upon this mercy, that thus do couch +beneath, and have cast themselves down from their pinnacles into +vanity, of a vain conceit that they shall be lifted up again: whom +yet God will leave to die there, because their fall was rather +of willfulness, than weakness, and of stubbornness, and desperate +resolutions, than for want of means and helps to preserve them +from it. + +Fourthly, As there is a breadth, and length, and depth, in this +mercy and grace of God through Christ towards his people: So there +is also a HEIGHT, "That ye may comprehend with all saints, what is +the breadth and length, and depth, and HEIGHT." There are things +that are high, as well as things that are low; things that are +above us, as well as things that are under, that are distressing +to God's people. It is said when Noah was a preacher of righteousness, +there were giants in the earth in those days (Gen 6:4). And these, +as I conceive, were some of the heights that were set against Noah; +yea, they were the very dads and fathers of all that monstrous +brood that followed in the world in that day. Of this sort were +they who so frighted, and terrified Israel, when they were to go +to inherit the land of promise. The men that were tall as cedars, +and strong as the oaks, frighted them: they were in their own +sight, when compared with these high ones, but as grasshoppers. +This therefore was their discouragement (Num 13:31-33, Deu 2:10, +9:2). + +Besides, together with these, they had high walls, walls as high +as heaven; and these walls were of purpose to keep Israel out of +his possession. See how it is expressed: The people is greater +and taller than we, the cities are great and walled up to heaven: +and moreover, we have seen the sons of the Anakims there (Deu +1:28). One of these, to wit, Goliath by name, how did he fright +the children of Israel in the days of Saul! How did the appearance +of him, make them scuttle together on heaps before him (1 Sam 17). +By these giants, and by these high walls, God's children to this +day are sorely distressed, because they stand in the cross ways +to cut off Israel from his possession. + +But now to support us against all these, and to encourage us to +take heart notwithstanding all these things; there is for us, a +height in God. He hath made his Son higher than the kings of the +earth (Psa 89:26-28): His word also is settled for ever in heaven, +and therefore must needs be higher than their walls (Psa 119:89): +He also saith in another place, "If thou seest the oppression +of the poor, and violent perverting of judgment and justice in +a province, marvel not at the matter; for he that is higher than +the highest, regardeth, and there be higher than they" (Eccl +5:8). 'Twas this that made Paul, that he feared not the height: +not things present, nor things to come (Rom 8:39). + +But again, As there are these things standing, or lying in our +way: So there are another sort of heights that are more mischievous +than these: And they are the fallen angels. These are called spiritual +wickedness, or wicked spirits, in high places (Eph 6:12): For God +has suffered them for a time to take to themselves principality +and power, and so they are become the rulers of the darkness of +this world. By these we are tempted, sifted, threatened, opposed, +undermined: also by these there are snares, pits, holes, and what +not made and laid for us, if peradventure by something we may be +destroyed. Yea, and we should most certainly be so, were it not +for the rock that is higher than they. "But he that cometh from +heaven is above all!" (John 3:31) These are they that our king +has taken captive, and hath rid (in his chariots of salvation) +in triumph over their necks. These are they, together with all +others, whose most devilish designs he can wield, and turn and +make work together for his ransomed's advantage (Rom 8:28), There +is a height, an infinitely overtopping height in the mercy and +goodness of God for us, against them. + +There are heights also that build up themselves in us, which are +not but to be taken notice of: Yea, there are a many of them, and +they place themselves directly so, that if possible they may keep +the saving knowledge of God out of our hearts. These high things +therefore are said to exalt themselves against the knowledge of God +(2 Cor 10:5): and do ofttimes more plague, afflict, and frighten +Christian men and women, than any thing besides. It is from these +that our faith and spiritual understanding of God and his Christ +is opposed and contradicted, and from these also that we are so +inclinable to swerve from right doctrine into destructive opinions. +'Tis from these that we are so easily persuaded to call into +question our former experience of the goodness of God towards us, +and from these that our minds are so often clouded and darkened +that we cannot see afar off. These would betray us into the hands +of fallen angels, and men, nor should we by any means help or +deliver ourselves, were it not for one that is higher. These are +the dark mountains at which our feet would certainly stumble, and +upon which we should fall, were it not for one who can leap and +skip over these mountains of division, and come in to us (Song +2:8,17). + +Further, There is a height also that is obvious to our senses, the +which when it is dealt withal by our corrupted reason, proves a +great shaking to our mind, and that is the height, and exceeding +distance that heaven is off of us, and we off it. "Is not God in +the height of heaven? and behold the height of the stars, how high +they are?" (Job 22:12) Hence heaven is called the place for height +(Prov 25:3), Also when Ahaz is bid to ask with reference to heaven, +he is bid to ask it, In the height, the height above (Isa 7:11). +Now saith reason, how shall I come thither? especially when a good +man is at his furthest distance therefore: which is, when he is +in the grave. Now I say, every height is a difficulty to him that +is loaden with a burden, especially the heaven of heavens, where +God is, and where is the resting-place of his, to them that are +oppressed with the guilt of sin. And besides, the dispensation which +happeneth to us last, to wit, death, as I said before, makes this +heaven, in my thoughts while I live so much the more unaccessible. +Christ indeed could mount up (Acts 1:9), but me, poor me, how +shall I get thither? Elias indeed had a chariot sent him to ride +in thither, and went up by it into that holy place (2 Kings 2:11): +but I, poor I, how shall I get thither? Enoch is there, because +God took him (Gen 5:24), but as for me, how shall I get thither? +Thus some have mourningly said. And although distrust of the power +of God, as to the accomplishing of this thing, is by no means to +be smiled upon, yet methinks the unconcernedness of professors +thereabout, doth argue that considering thoughts about that, are +wanting. + +I know the answer is ready. Get Christ and go to heaven. But +methinks the height of the place, and the glory of the state that +we are to enjoy therein, should a little concern us, at least +so as to make us wonder in our thinking, that the time is coming +that we must mount up thither. And since there are so many heights +between this place, between us, and that; it should make us admire +at the heights of the grace and mercy of God, by which, means is +provided to bring us thither. And I believe that this thing, this +very thing, is included here by the Apostle when he prays for the +Ephesians, that they might know the height. + +Methinks, How shall we get thither will still stick in my mind. +"I will ascend," says one, "above the height of the clouds, I will +be like the most High" (Isa 14:14). And I, says another, will set +my nest among the stars of heaven (Oba 4). Well, but what of all +this? If heaven has gates, and they shall be shut, how wilt thou +go in thither? Though such should climb up to heaven, from thence +will God bring them down (Amos 9:2), Still I say, therefore, how +shall we get in thither? Why, for them that are godly, there is +the power of God, the merits of Christ, the help of angels, and +the testimony of a good conscience to bring them thither; and he +that has not the help of all these, let him do what he can, shall +never come thither. Not that all these go to the making up of the +height that is intended in the text: for the height there, is +what is in God through Christ to us alone. But the angels are the +servants of God for that end (Luke 16:22, Heb 1:14): and none with +ill consciences enter in thither (Psa 15:1, 24:3,4), What, "know +ye not that the unrighteous shall not inherit the kingdom of God? +be not deceived" (1 Cor 6:9), such have none inheritance in the +kingdom of Christ and of God (Eph 5:5). + +This then should teach us that in God is a power that is able to +subdue all things to himself. In the completing of many things, +there seems to be an utter impossibility, as that a virgin should +conceive in her womb, as a virgin, and bring a Son into the world; +that the body that is turned into dust, should arise and ascend +into the highest heaven (Phil 3:21). These things with many more +seem to be utterly impossible: but there is that which is called +the power of God, by the which he is able to make all things +bend to his will, and to make all obstructions give place to what +he pleases. God is high above all things and can do whatever it +pleaseth him. But since he can do so, why doth he suffer this, +and that thing to appear, to act, and do so horribly repugnant to +his word? I answer, he admits of many things, to the end he may +shew his wrath, and make his power known; and that all the world +may see how he checks and overrules the most vile and unruly +things, and can make them subservient to his holy will. And how +would the breadth and the length, and the depth, and the height +of the love and mercy of God in Christ to us-ward, be made to +appear, so as in all things it doth, were there not admitted that +there should be breadths, and lengths, and depths and heights, to +oppose. Wherefore these oppositions are therefore suffered, that +the greatness of the wisdom, the power, the mercy, and grace of +God to us in Christ might appear and be made manifest unto us. + +This calls therefore upon Christians, wisely to consider of the +doings of their God. How many opposite breadths, and lengths, and +depths, and heights did Israel meet with in their journey from +Egypt to Canaan, and all to convince them of their own weakness, +and also of the power of their God. And they that did wisely consider +of his doings there, did reap the advantage thereof. Come, behold +the works of the Lord towards me, may every Christian say. He hath +set a Saviour against sin; a heaven against a hell; light against +darkness; good against evil, and the breadth, and length, and +depth, and height of the grace that is in himself, for my good, +against all the power, and strength, and force, and subtilty, of +every enemy. + +This also, as I hinted but just before, shews both the power of +them that hate us, and the inability of us to resist. The power +that is set against us none can crush, and break, but God: for it +is the power of devils, of sin, of death, and hell. But we for our +parts are crushed before the moth: being a shadow, a vapour, and +a wind that passes away (Job 4:19). Oh! how should we, and how would +we, were but our eyes awake, stand and wonder at the preservations, +the deliverances, the salvations and benefits with which we are +surrounded daily: while so many mighty evils seek daily to swallow +us up, as the grave. See how the golden psalm of David reads +it. "Be merciful unto me, O God; for man would swallow me up; he +fighting daily oppresseth me. Mine enemies would daily swallow +me up: for they be many that fight against me, O thou most high" +(Psa 56:1,2). This is at the beginning of it. And he concludes +it thus, "Thou hast delivered my soul from death: will not thou +deliver my feet from falling, that I may walk before God in the +light of the living" (verse 13). + +By this also we see the reason why it is so impossible for man or +angel to persuade unbelievers to come in to, and close with Christ; +why there is a breadth that they cannot get over, a length that +they cannot get beyond, a depth that they cannot pass, and heights +that so hinder them of the prospect of glory, and the way thereto, +that they cannot be allured thither. And that nothing can remove +these; but those that are in God, and that are opposite thereto; +even the breadth, and length, and depth and height that is in +the text expressed, is to all awakened men an undoubted truth. 2 + +One item I would here give to him that loveth his own soul, and +then we will pass on in pursuance of what is to come. Since there +is an height obvious to sense, and that that height must be overcome +ere a man can enter into life eternal: let thy heart be careful +that thou go the right way to overpass this height, that thou +mayest not miss of the delectable plains, and the pleasures that are +above. Now, there is nothing so high, as to overtop this height; +but Jacob's ladder, and that can do it: that ladder, when the foot +thereof doth stand upon the earth, reacheth with its top to the +gate of heaven. This is the ladder by which angels ascend thither: +and this is the ladder by which thou mayest ascend thither. "And +he dreamed, and behold a ladder set up on the earth, and the top +of it reached to heaven: and behold the angels of God ascending +and descending on it" (Gen 28:12). + +This ladder is Jesus Christ, the son of man, as is clear by the +evangelist John (John 1:51). And in that it is said to stand upon +the earth, that is to shew that he took hold of man who is of the +earth, and therein laid a foundation for his salvation: in that +it is said the top reached up to heaven, that is to shew that the +divine nature was joined to the human, and by that means he was +every way made a Saviour complete. Now concerning this ladder, +'tis said, Heaven was open where it stood, to shew that by him +there is entrance into life: 'tis said also concerning this ladder, +that the Lord stood there, at the top, above it: saying, "I am the +Lord God of Abraham" (Gen 28:13), to shew his hearty and willing +reception of those that ascend the height of his sanctuary this +way. All which Christ further explains by saying, "I am the way, +and the truth, and the life, no man cometh unto the father, but +by me" (John 14:6). Look to thyself then, that thou do truly and +after the right manner embrace this ladder, so will he draw thee +up thither after him (John 12:32). All the rounds of this ladder +are sound and fitly placed, not one of them is set further than +that by faith thou mayest ascend step by step unto, even until +thou shalt come to the highest step thereof, from whence, or by +which thou mayest step in at the celestial gate where thy soul +desireth to dwell. + +Take my caution then, and be wary, no man can come thither but by +him. Thither I say to be accepted: thither, there to dwell, and +there to abide with joy for ever. + +"That ye--may be able to comprehend with all saints, what is the +breadth, and length, and depth, and height; and to know the love +of Christ which passeth knowledge." + +Having thus spoke of the breadth, and length, and depth, and +height, that is in God's mercy by Christ to us-ward; we will now +come more directly to + +THE PRAYER OF THE APOSTLE FOR THESE EPHESIANS, WITH REFERENCE +THEREUNTO; to wit, that they might be able to comprehend with all +saints what they are. And + +FIRST, As to THE ABILITY that he prays for, to the end that they +may be capable to do this thing. + +First, That ye may be able. The weakness that is here supposed to +hinder their thus comprehending, &c., did doubtless lie in their +grace, as well as their nature: for in both, with reference to +them that are Christians, there is great disability, unless they be +strengthened mightily by the Holy Ghost. Nature's ability depends +upon graces, and the ability of graces, depends upon the mighty +help of the spirit of God. Hence as nature itself, where grace +is not, sees nothing; so nature by grace sees but weakly, if that +grace is not strengthened with all might by the spirit of grace. +The breadths, lengths, depths and heights here made mention of, +are mysteries, and in all their operations, do work wonderfully +mysteriously: insomuch that many times, though they are all of +them busily engaged for this and the other child of God, yet they +themselves see nothing of them. As Christ said to Peter, "What I +do thou knowest not now" (John 13:7); so may it be said to many +where the grace and mercy of God in Christ is working: they do not +know, they understand not what it is, nor what will be the end of +such dispensations of God towards them. Wherefore they also say as +Peter to Christ, "Dost thou wash my feet?--thou shalt never wash +my feet" (John 13:6-8); Yea, and when some light to convince of +this folly breaks in upon them, yet if it be not very distinct and +clear; causing the person to know the true cause, nature, and end +of God's doing of this or that, they swerve with Peter, as much +on the other side (John 13:9,10). They have not known my ways, and +my methods with them in this world, were that that caused Israel +always to err in their hearts (Heb 3:10), and lie cross to all, +and each of these breadths, lengths, depths, and heights, whenever +they were under the exercise of any of them in the wilderness. + +And the reason is, as I said before, for that they are very +mysterious in their workings. For they work by, upon, and against +oppositions; for, and in order to the help and salvation of his +people. Also (as was hinted a while since) that the power and +glory of this breadth, and length, &c. of the mercy and grace of +God, may the more shew its excellency and sufficiency as to our +deliverance; we by him seem quite to be delivered up to the breadths, +lengths, and depths, and heights that oppose, and that utterly seek +our ruin: wherefore at such times, nothing of breadths, lengths, +depths, or heights can be seen, save by those that are very well +skilled in those mysterious methods of God, in his gracious actings +towards his people. "Who will bring me into the strong city," +and "wilt not thou, O God, which hadst cast us off? and thou, O +God, which didst not go out with our armies?" (Psa 60:9,10) is a +lesson too hard for every Christian man to say over believingly. +And what was it that made Jonah say, when he was in the belly of +hell, "Yet I will look again toward thy holy temple" (Jonah 2:4), +but the good skill that he had in understanding of the mystery of +these breadths, and lengths, and depths, and heights of God, and +of the way of his working by them. Read the text at large. "Thou +hadst cast me into the deep, in the midst of the seas, and the +floods compassed me about. All thy billows and thy waves passed +over me. Then I said, I am cast out of thy sight; yet I will look +again toward thy holy temple" (Jonah 2:3,4). + +These, and such like sentences, are easily played with by a +preacher, when in the pulpit, specially if he has a little of the +notion of things, but of the difficulty and strait, that those +are brought into, out of whose mouth such things, or words are +extorted, by reason of the force of the labyrinths they are fallen +into: of those they experience nothing, wherefore to those they +are utterly strangers. + +He then that is able to comprehend with all saints what is the +breadth, and length, and depth, and height; must be a good expositor +of providences, and must see the way, and the workings of God by +them. Now there are providences of two sorts, seemingly good, and +seemingly bad, and those do usually as Jacob did, when he blessed +the sons of Joseph, cross hands; and lay the blessing where we +would not. "And when Joseph saw that his father laid his right +hand upon the head of Ephraim, it displeased him" (Gen 48:17). I +say there are providences unto which we would have the blessings +entailed, but they are not. And they are providences that smile +upon the flesh; to wit, such as cast into the lap, health, wealth, +plenty, ease, friends, and abundance of this world's good: because +these, [Manasseh, as his name doth signify,] have in them an aptness +to make us forget our toil, our low estate, and from whence we +were (Gen 41:51): but the great blessing is not in them. There are +providences again, that take away from us whatever is desirable +to the flesh; such is the sickness, losses, crosses, persecution +and affliction; and usually in these though they make us shuck 3 +whenever they come upon us, blessing coucheth, and is ready to help +us. For God, as the name of Ephraim signifies, makes us "fruitful +in the land of our affliction" (Gen 41:52). He therefore, in blessing +of his people, lays his hands across, guiding them wittingly, and +laying the chiefest blessing on the head of Ephraim, or in that +providence, that sanctifies affliction. Abel! what, to the reason +of Eve was he, in comparison of Cain. Rachel called Benjamin the +son of her sorrow: but Jacob knew how to give him a better name +(Gen 35:18). Jabez also, though his mother so called him, because, +as it seems, she brought him forth with more than ordinary sorrow, +was yet more honourable, more godly, than his brethren (1 Chron +4:9,10). He that has skill to judge of providences aright, has a +great ability in him to comprehend with other saints, what is the +breadth, and length, and depth, and height: but he that has not +skill as to discerning of them, is but a child in his judgment +in those high and mysterious things. And hence it is, that some +shall suck honey out of that, at the which others tremble for fear +it should poison them, I have often been made to say, "Sorrow is +better than laughter; and the house of mourning better than the +house of mirth" (Eccl 7:3-5). And I have more often seen, that +the afflicted are always the best sort of Christians. There is a +man, never well, never prospering, never but under afflictions, +disappointments and sorrows: why this man, if he be a Christian, +is one of the best of men. "They that go down to the sea,--that +do business in great waters, these see the works of the Lord, and +his wonders in the deep." 4 (Psa 107:23,24) And it is from hence, +for aught I know, that James admonishes the brother of high degree +to rejoice in that he is made low. And he renders the reason of +it, to wit, for that the fashion of the world perisheth, the rich +man fadeth away in his way; but the tempted, and he that endureth +temptation is blessed (James 1:10-12). Now, I know these things +are not excellent in themselves, nor yet to be desired for any +profit that they can yield, but God doth use by these, as by a +tutor or instructor, to make known to them that are exercised with +them, so much of himself as to make them understand that riches of +his goodness that is seldom by other means broken up to the sons +of men. And hence 'tis said, that the afterwards of affliction +doth yield the peaceable fruits of righteousness unto them which +are exercised thereby (Heb 12:11). + +The sum is, these breadths, and lengths, and depths, and heights +of God, are to be discerned; and some that are good, do more, and +some do less discern them, and how they are working, and putting +forth themselves in every providence, in every change, in every turn +of the wheel that passeth by us in this world. I do not question +but that there are some that are alive that have been able +to say, the days of affliction have been the best unto them; and +that could, if it were lawful, pray that they might always be in +affliction, if God would but do to them as he did when his hand +was last upon them. For by them he caused his light to shine: Or +as Job has it, "Thou huntest me as a fierce lion: and again thou +shewest thyself marvelously upon me" (Job 10:16). See also the +writing of Hezekiah, and read what profit he found in afflictions +(Isa 38). + +But again, these breadths, lengths, depths, and heights, have in +themselves naturally that glory, that cannot be so well discerned, +or kept in view by weak eyes. He had need have an eye like an +eagle, that can look upon the sun, that can look upon these great +things, and not be stricken blind therewith. You see how Saul was +served when he was going to Damascus (Acts 9): But Stephen could +stand and look up steadfastly into heaven; and that too when with +Jonah he was going into the deep (Acts 7). But I have done with +this, and proceed. + +Second--That ye may be able to comprehend. Although apprehending +is included in comprehending; yet to comprehend is more. To +comprehend is to know a thing fully; or, to reach it all. But here +we must distinguish, and say, that there is a comprehending that +is absolute, and a comprehending that is comparative. Of comprehending +absolutely, or perfectly, we are not here to speak; for that the +Apostle could not, in this place, as to the thing prayed for, +desire: For it is utterly impossible perfectly to know whatsoever +is in the breadths, lengths, depths, and heights here spoken +of. Whether you call them mercies, judgments, or the ways of God +with men. "How unsearchable are his judgments, and his ways past +finding out!" (Rom 11:33) Or, if you take them to signify his +love, unto which you see I am inclined; why, that you read of in +the same place, to be it "which passes knowledge." Wherefore should +the Apostle by this term, conclude, or insinuate, that what he +calls here breadths, lengths, depths, or heights, might be fully, +or perfectly understood and known, he would not only contradict +other scriptures, but himself, in one and the self same breath. +Wherefore it must be understood comparatively; that is, and that +he says, with, or as much as others, as any, even with all saints. +That ye may be able to comprehend with all saints, what is the +breadth, and length, and depth, and height. I would ye were as +able to understand, to know, and to find out these things, as ever +any were; and to know with the very best of saints, The love of +Christ, which passeth knowledge. There are, as has before been +hinted, degrees of knowledge of these things; some know more, +some less; but the Apostle prays that these Ephesians might see, +know, and understand as much thereof as the best, or as any under +heaven. + +1. And this, in the first place, shews us the love of a minister of +Jesus Christ. A minister's love to his flock is seen in his praying +for them: wherefore Paul, commonly, by his epistles, either first +or last, or both, gives the churches to understand, That he did +often heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23, +Gal 6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21, +2 Tim 4:22): And not only so, but also specifies the mercies, and +blessings, and benefits which he earnestly begged for them of God +(2 Cor 13:7, 2 Thess 1:11). + +2. But, secondly, This implies that there are great benefits +accrued to Christians by the comprehending of these things: Yea, +it implies that something very special is ministered to us by this +knowledge of these; and here to touch upon a few of them. + +(1.) He that shall arrive to some competent knowledge of these +things, shall understand more thoroughly the greatness, the wisdom, +the power, &c. of the God that is above. For by these expressions +are the attributes of God set forth unto us: And although I have +discoursed of them hitherto under the notion of grace and mercy, +yet it was not for that I concluded, they excluded the expressing +of his other attributes, but because they all, as it were, turn +into loving methods in the wheel of their heavenly motion towards +the children of God. Hence it is said, "God is love" (1 John 4:16), +"God is light" (1 John 1:5), God is what He is for His own glory, +and the good of them that fear Him. God! Why God in the breadth, +length, depth, height, that is here intended, comprehends the whole +world (Col 1:17). The whole world is in him: for he is before, +above, beyond, and round about all things. Hence it is said, +The heavens for breadth, are but his span: That he gathereth the +wind in his fists (Prov 30:4): measureth the waters in the hollow +of his hand, weigheth the mountains in scales, and the hills in +a balance (Isa 40:12). Yea, that "all nations before him are as +nothing, and they are counted to him less than nothing, and vanity" +(verse 17). Hence we are said to live and move in him (Acts 17:28), +and that He is beyond all search. + +I will add one word more, notwithstanding there is such a revelation +of Him in his word, in the book of creatures, and in the book of +providences; yet the scripture says, "Lo, these are parts of his +ways: but how little a portion is heard of him?" (Job 26:14) So +great is God above all that we have read, heard, or seen of Him, +either in the bible, in heaven, or earth, the sea, or what else +is to be understood. But now, That a poor mortal, a lump of sinful +flesh, or, as the scripture-phrase is, poor dust and ashes, should +be in the favour, in the heart, and wrapped up in the compassions +of SUCH a God! O amazing! O astonishing consideration! And yet +"This God is our God for ever and ever; and He will be our guide +even unto death" (Psa 48:14). + +It is said of our God, "That he humbleth himself when he beholds +things in heaven." How much more then when he openeth his eyes +upon man; but most of all when he makes it, as one may say, his +business to visit him every morning, and to try him every moment, +having set His heart upon him, being determined to set him also +among his princes. "The Lord is high above all nations, and his +glory above the heavens. Who is like unto the Lord our God, who +dwelleth on high, Who humbleth himself to behold the things that +are in heaven, and in the earth! He raiseth up the poor out of +the dust, and lifteth the needy out of the dunghill; that he may +set him with princes, even with the princes of his people" (Psa +113:3-8). + +(2.) IF this God be our God; or if our God be such a God, and could +we but attain to that knowledge of the breadth, and length, and +depth, and height that is in him, as the Apostle here prays, and +desires we may, we should never be afraid of anything we shall +meet with, or that shall assault us in this world. The great God, +the former of all things, taketh part with them that fear Him, and +that engage themselves to walk in His ways, of love, and respect, +they bear unto him; so that such may boldly say, "The Lord is my +helper, and I will not fear what man shall do unto me" (Heb 13:6). +Would it not be amazing, should you see a man encompassed with +chariots and horses, and weapons for his defence, yet afraid of +being sparrow blasted, or over-run by a grasshopper! Why "It is +he that sitteth upon the circle of the earth, and" to whom "the +inhabitants thereof are as grasshoppers" (Isa 40:22): that is the +God of the people that are lovers of Jesus Christ; therefore we +should not fear them. To fear man, is to forget God; and to be +careless in a time of danger, is to forget God's ordinance. What +is it then? Why, let us fear God, and diligently keep his way, +with what prudence and regard to our preservation, and also the +preservation of what we have, we may: And if, we doing this, our +God shall deliver us, and what we have, into the hands of them +that hate us, let us laugh, be fearless and careless, not minding +now to do anything else but to stand up for Him against the workers +of iniquity; fully concluding, that both we, and our enemies, are +in the hand of him that loveth his people, and that will certainly +render a reward to the wicked, after that he has sufficiently +tried us by their means. "The great God that formed all things, +both rewardeth the fool, and rewardeth transgressors" (Prov 26:10).5 + +(3.) Another thing that the knowledge of what is prayed for of the +Apostle, if we attain it, will minister to us, is, An holy fear +and reverence of this great God in our souls; both because he is +great, and because he is wise and good (Jer 10:7). "Who shall not +fear thee, O Lord, and glorify thy name?" (Rev 15:4) + +Greatness should beget fear, greatness should beget reverence: +Now who so great as our God; and so, who to be feared like him! +He also is wise, and will not be deceived by any. "He will bring +evil, and not call back his words, but will rise against the house +of evil-doers, and against the help of them that work iniquity" +(Isa 31:2). Most men deal with God as if he were not wise; as if +he either knew not the wickedness of their hearts and ways, or +else knew not how to be even with them for it: When, alas! he is +wise in heart, and mighty in power; and although he will not, without +cause, afflict, yet he will not let wickedness go unpunished. This +therefore should make us fear. He also is good, and this should +make us serve him with fear. Oh! that a great God should be a +good God; a good God to an unworthy, to an undeserving, and to a +people that continually do what they can to provoke the eyes of +his glory; this should make us tremble. He is fearful in service, +fearful in praises. + +The breadth, and length, and depth, and height of his out-going +towards the children of men, should also beget in us a very great +fear and dread of his majesty. When the prophet saw the height of +the wheels, he said they were dreadful (Eze 1:18), and cried out +unto them, O wheel! (10:13). His judgments also are a great deep +(Psa 36:6); nor is there any "searching of his understanding" (Isa +40:28). He can tell how to bring his wheel upon us; and to make +our table a snare, a trap, and a stumbling-block unto us (Isa +8:14, Rom 11:8-10). He can tell how to make his Son to us a rock +of offence, and his gospel to be a savour of death unto death, +unto us (2 Cor 2:15,16). He can tell how to choose delusions for +us (Isa 66:4, 2 Thess 2:11,12), and to lead us forth with the +workers of iniquity (Psa 125:5), He can out-wit, and out-do us, and +prevail against us for ever (Job 14:20); and therefore we should +be afraid and fear before Him, for our good, and the good of ours +for ever: Yea, it is for these purposes, with others, that the +Apostle prayeth thus for this people: For the comprehending of +these things, do poise and keep the heart in an even course. This +yields comfort; this gives encouragement; this begets fear and +reverence in our hearts of God. + +(4.) This knowledge will make us willing that he should be our +God; yea, will also make us abide by that willingness. Jacob said +with a vow, "If God will be with me, and will keep me in this way +that I go, and will give me bread to eat, and raiment to put on, +so that I come again to my father's house in peace; then shall +the Lord be my God: And this stone, which I have set for a pillar, +shall be God's house: and of all that thou shalt give me I will +surely give the tenth unto thee" (Gen 28:20-22). Thus he considered +the greatness of God, and from a supposition that he was what he +had heard him, of his father, to be; he concluded to choose him for +his God, and that he would worship him, and give him that honour +that was due to him as God. How did the king of Babylon set him +above all gods, when but some sparkling rays from him did light upon +him: he calls him "a God of gods" (Dan 2:47), prefers him above +all gods, charges all people and nations that they do nothing amiss +against him (Dan 3:28,29): he calls him "the most high" God, the +God "that liveth for ever"; and confesses, that he doth whatsoever +he will in heaven and earth; and concludes with praising and +extolling of him (Dan 4). We naturally love greatness; and when +the glorious beauty of the King of glory shall be manifest to us, +and we shall behold it, we shall say as Joshua did; Let all men +do as seems them good; but I, and my house will serve the Lord +(Josh 24:15). + +When the Apostle Paul sought to win the Athenians to him, he sets +Him forth before them with such terms as bespeaks his greatness; +calling of him (and that rightly) "God that made the world, and +all things:--the Lord of heaven and earth;--One that giveth to all +life and breath, and all things"; One that is nigh to every one; +"he in whom we live, and move, and have our being": God that hath +made of one blood all nations of men, and that hath determined +the times before appointed, and the bounds of their habitation, +&c. (Acts 17:24-28) These things bespeak the greatness of God, and +are taking to considering men. Yea, these very Athenians, while +ignorant of him, from those dark hints that they had by natural +light concerning him, erected an altar to him, and put this +singular inscription upon it, "To the unknown God": to shew, that +according to their mode, they had some kind of reverence for him: +but how much more when they came to know him? and to believe that +God, in all his greatness, had engaged himself to be theirs; and +to bring them to himself, that they might in time be partakers of +his glory. + +(5.) The more a man knows, or understands of the greatness of God +towards him, expressed here by the terms of unsearchable breadth, +length, depth, and height; the better will he be able in his heart +to conceive of the excellent glory and greatness of the things +that are laid up in the heavens for them that fear him. They that +know nothing of this greatness, know nothing of them; they that +think amiss of this greatness, think amiss of them; they that +know but little of this greatness, know but little of them: But +he that is able to comprehend with all saints what is the breadth, +and length, and depth, and height; he is best able to conceive +of, and, consequently to make a judgment concerning the due worth, +and blessed glory of them. + +This is both evident to reason; also experience confirmeth the same. +For, as for those dark souls that know nothing of his greatness, +they have in derision those who are, through the splendor of the +glory, captivated and carried away after God. Also, those whose +judgments are corrupted, and themselves thereby made as drunkards, +to judge of things foolishly, they, as it were, step in the same +steps with the other, and vainly imagine thereabout. Moreover, +we shall see those little spirited Christians, though Christians +indeed, that are but in a small measure acquainted with this God, +with the breadths, and lengths, and depths, and heights that are +in him, taken but little with the glory and blessedness that they +are to go to when they die: wherefore they are neither so mortified +to this world, so dead to sin, so self-denying, so delighted in +the book of God, nor so earnest in desires to be acquainted with +the heights, and depths that are therein. No, this is reserved +only for those who are devoted thereto: who have been acquainted +with God in a measure beyond that which your narrow-spirited Christians +understand. There doth want as to these things, enlargings in the +hearts of the most of saints, as there did in those of Corinth, +and also in those at Ephesus: Wherefore, as Paul bids the one, and +prays that the other may be enlarged, and have great knowledge +thereabout: so we should, to answer such love, through desire, +separate ourselves from terrene things that we may seek and +intermeddle with all wisdom (Prov 18:1). Christ says, "If any man +will do his will, he shall know of the doctrine" (John 7:17, Isa +28:9). Oh! that we were indeed enlarged as to these breadths, and +lengths, and depths, and heights of God, as the Apostle desired +the Ephesians might. + +(6.) Then those great truths; the coming of Christ, the resurrection +of the dead, and eternal judgment, would neither seem so like +fables, nor be so much off our hearts as they do, and are (1 Cor +15:35). For the thorough belief of them depends upon the knowledge +of the abilities that are in God to perform what he has said +thereabout: And hence it is that your inferiour sort of Christians +live so like, as if none of these things were at hand; and hence +it is again, that they so soon are shaken in mind about them, +when tempted of the devil, or briskly assaulted by deceivers. But +this cometh to pass that there may be fulfilled what is written: +"And while the bridegroom tarried, they all slumbered and slept" +(Matt 25:1-7). Surely, the meaning is, they were asleep about his +coming, the resurrection and the judgment; and, consequently had +lost much of that knowledge of God, the which if they had retained; +these truths, with power, would have been upon their hearts. The +Corinthians were horribly decayed here, though some more than +others: Hence Paul, when he treats of this doctrine, bids them +"awake to righteousness," and not sin, telling them, that some +among them had not the knowledge of God (1 Cor 15:34). To be sure, +they had not such a knowledge of God as would keep them steady in +the faith of these things (verse 51). + +Now, the knowledge of the things above-mentioned, to wit, "this +comprehending knowledge"; will greaten these things, bring them +near, and make them to be credited as are the greatest of God's +truth: and the virtue of the faith of them is, to make one die +daily. Therefore, + +(7.) Another advantage that floweth from this knowledge, is, that +it makes the next world desirable, not simply as it is with those +lean souls, that desire it only as the thief desireth the judge's +favour, that he may be saved from the halter; but out of love such +have to God and to the beauties of the house he dwells in; and +that they may be rid of this world, which is to such as a dark +dungeon. The knowledge of God that men pretend they have, may +easily be judged of, by the answerable or unanswerableness of their +hearts and lives thereto. Where is the man that groans earnestly +to be gone to God, that counts this life a strait unto him: that +saith as a sick man of my acquaintance did, when his friend at his +bed-side prayed to God to spare his life, No, no, said he, pray +not so; for it is better to be dissolved and be gone. Christians +should shew the world how they believe; not by words on paper, not +by gay and flourishing notions (James 2:18): but by those desires +they have to be gone, and the proof that these desires are true, +is a life in heaven while we are on earth (Phil 3:20,21). I know +words are cheap, but a dram of grace is worth all the world. But +where, as I said, shall it be found, not among carnal men, not +among weak Christians, but among those, and those only, that enjoy +a great measure of Paul's wish here. But to come to the + +SECOND PART OF THE TEXT. + +AND TO KNOW THE LOVE OF CHRIST WHICH PASSETH KNOWLEDGE. These +words are the second part of the text, and they deal mainly about +the love of Christ, who is the Son of God. We have spoken already +briefly of God, and therefore now we shall speak also of his Son. +These words are a part of the prayer afore-mentioned, and have +something of the same strain in them. In the first part, he prays +that they might comprehend that which cannot absolutely by any +means be comprehended: and here he prays that that might be known, +which yet in the same breath he saith, passeth knowledge, to wit, +the love of Christ. And to know the love of Christ, which passeth +knowledge. In the words we are to take notice of three things: + +FIRST, Of the love of Christ. + +SECOND, Of the exceeding greatness of it. + +THIRD, Of the knowledge of it. + +FIRST, We will begin with the first of these, to wit, Of the love +of Christ. Now for the explication of this we must inquire into +three things, First, Who Christ is. Second, What love is. Third, +What the love of Christ is. + +First, Christ is a person of no less quality than he is of whom +we treated before: to wit, very God. So I say, not titularly, not +nominally, not so counterfeitly, but the self-same in nature with +the Father (John 1:1,2, 1 John 5:7, Phil 2:6). Wherefore what we +have under consideration, is so much the more to be taken notice +of; namely, that a person so great, so high, so glorious, as this +Jesus Christ was, should have love for us, that passes knowledge. +It is common for equals to love, and for superiors to be beloved; +but for the King of princes, for the Son of God, for Jesus Christ +to love man thus: this is amazing, and that so much the more, for +that man the object of this love, is so low, so mean, so vile, so +undeserving, and so inconsiderable, as by the scriptures, everywhere +he is described to be. + +But to speak a little more particularly of this person. He is called +God (John 1:1). The King of glory (Psa 24:10), and Lord of glory +(1 Cor 2:8). The brightness of the glory of his Father (Heb 1:3). +The head over all things (Eph 1:22). The Prince of life (Acts +3:15). The Creator of all things (Col 1:16). The upholder of all +things (Heb 1:3). The disposer of all things (Matt 28:18). The +only beloved of the Father (Matt 11). + +But the persons of him beloved, are called transgressors, sinners, +enemies, dust and ashes, fleas (1 Sam 24:14), worms, shadows, +vapours: vile, sinful, filthy, unclean, ungodly fools, madmen. +And now is it not to be wondered at, and are we not to be affected +herewith, saying, And wilt thou set thine eye upon such an one? +But how much more when He will set his heart upon us. And yet +this great, this high, this glorious person, verily, verily loveth +such. + +Second, We now come to the second thing, namely, to shew what is +love; not in a way of nice distinction of words, but in a plain +and familiar discourse, yet respecting the love of the person +under consideration. + +Love ought to be considered with reference to the subject as well +as to the object of it. + +The subject of love in the text, is Christ; but forasmuch as love +in him is diverse from the love that is in us; therefore it will +not be amiss, if a little [of] the difference be made appear. + +Love in us is a passion of the soul, and being such, is subject +to ebb and flow, and to be extreme both ways. For whatever is a +passion of the soul, whether love or hatred, joy or fear, is more +apt to exceed, or come short, than to keep within its due bounds. +Hence, oft-times that which is loved today is hated tomorrow +(2 Sam 13:15); yea, and that which should be loved with bounds +of moderation, is loved to the drowning of both soul and body in +perdition and destruction (1 Tim 6:9,10). + +Besides, love in us is apt to choose to itself undue and unlawful +objects, and to reject those, that with leave of God, we may +embrace and enjoy; so unruly, as to the laws and rules of divine +government, oft-times is this passion of love in us. + +Love in us, requires, that something pleasing and delightful be +in the object loved, at least, so it must appear to the lust and +fancy of the person loving, or else love cannot act; for the love +that is in us, is not of power to set itself on work, where no +allurement is in the thing to be beloved. + +Love in us decays, though once never so warm and strongly fixed, +if the object falls off, as to its first alluring provocation; or +disappointeth our expectation with some unexpected reluctancy to +our fancy or our mind. + +All this we know to be true from nature, for every one of us are +thus; nor can we refuse, or choose as to love, but upon, and after +the rate, and the working thus of our passions. Wherefore our +love, as we are natural, is weak, unorderly, fails and miscarries, +either by being too much or too little; yea, though the thing which +is beloved be allowed for an object of love, both by the law of +nature and grace. We therefore must put a vast difference betwixt +love, as found in us, and love as found in Christ, and that, both +as to the nature, principle, or object of love. + +Love in Christ is not love of the same nature, as is love in us; +love in him is essential to his being (1 John 4:16); but in us +it is not so, as has been already shewed. God is love; Christ is +God; therefore Christ is love, love naturally. Love therefore is +essential to His being. He may as well cease to be, as cease to +love. Hence therefore it follows, that love in Christ floweth not +from so low and beggarly a principle, as doth love in man; and +consequently is not, nor can be attended with those infirmities +or defects, that the love of man is attended with. + +It is not attended with those unruly or uncertain motions that ours +is attended with: here is no ebbing, no flowing, no going beyond, +no coming short; and so nothing of uncertainty. "Having loved his +own which were in the world, he loved them unto the end" (John +13:1). + +True, there is a way of manifesting of this love, which is suited +to our capacities, as men, and by that we see it sometimes more, +sometimes less (Song 7:11,12): also it is manifested to us as we +do, or do not walk with God in this world (John 14:23). I speak +now of saints. + +Love in Christ pitcheth not itself upon undue or unlawful objects; +nor refuseth to embrace what by the eternal covenant is made +capable thereof. It always acteth according to God; nor is there +at any time the least shadow of swerving as to this. + +Love in Christ requireth no taking beauteousness in the object +to be beloved, as not being able to put forth itself without such +attracting allurements (Eze 16:6-8). It can act of and from itself, +without all such kind of dependencies. This is manifest to all who +have the least true knowledge of what that object is in itself, +on which the Lord Jesus has set his heart to love them. + +Love in Christ decays not, nor can be tempted so to do by anything +that happens, or that shall happen hereafter, in the object so +beloved. But as this love at first acts by, and from itself, so +it continueth to do until all things that are imperfections, are +completely and everlastingly subdued. The reason is, because Christ +loves to make us comely, not because we are so (Eze 16:9-14). + +Object. But all along Christ compareth his love to ours; now, why +doth he so, if they be so much alike? + +Answer. Because we know not love but by the passions of love that +work in our hearts; wherefore he condescends to our capacities, +and speaketh of His love to us, according as we find love to work +in ourselves to others. Hence he sets forth his love to us, by +borrowing from us instances of our love to wife and children (Eph +5:25). Yea, he sometimes sets forth his love to us, by calling to +our mind how sometimes a man loves a woman that is a whore, "Go," +(saith God to the prophet) "love a woman beloved of her friend, +yet an adulteress, according to the word of the Lord toward the +children of Israel, who look to other gods, and love flagons of +wine." (Hosea 3:1) But then, these things must not be understood +with respect to the nature, but the dispensations and manifestations +of love; no, nor with reference to these neither, any further than +by making use of such suitable similitudes, thereby to commend his +love to us, and thereby to beget in us affections to him for the +love bestowed upon us. Wherefore Christ's love must be considered +both with respect to the essence, and also as to the divers +workings of it. For the essence thereof, it is as I said, natural +with himself, and as such, it is the root and ground of all those +actions of his, whereby he hath shewed that himself is loving to +sinful man. But now, though the love that is in him is essential +to his nature, and can vary no more than God himself: yet we see +not this love but by the fruits of it, nor can it otherwise be +discerned. "Hereby perceive we the love of God, because he laid +down his life for us" (1 John 3:16). We must then betake ourselves +to the discoveries of this love, of which there are two sorts; +[namely,] such as are the foundations, and such as are the +consequences of those fundamental acts. Those which I call the +foundations, are they upon which all other discoveries of his +goodness depend, and they are two. 1. His dying for us. 2. His +improving of his death for us at the right hand of God. + +Third, And this leads me to the third particular, to wit, to shew +you what the love of Christ is; namely, in the discovery of it. +And to know the love of Christ. + +The love of Christ is made known unto us, as I said, First, By his +dying for us. Second, By his improving of his dying for us. + +1. His dying for us appears, (1.) To be wonderful in itself. (2.) +In his preparations for that work. + +(1.) It appears to be wonderful in itself, and that both with +respect to the nature of that death, as also, with respect to the +persons for whom he so died. + +The love of Christ appears to be wonderful by the death he died: In +that he died, in that he died such a death. 'Twas strange love in +Christ that moved him to die for us: strange, because not according +to the custom of the world. Men do not use, in cool blood, +deliberately to come upon the stage or ladder, to lay down their +lives for others; but this did Jesus Christ, and that too for such, +whose qualification, if it be duly considered, will make this act +of his, far more amazing, He laid down his life for his enemies +(Rom 5), and for those that could not abide him; yea, for those, +even for those that brought him to the cross: not accidentally, or +because it happened so, but knowingly, designedly, (Zech 12:10), +he knew it was for those he died, and yet his love led him to lay +down his life for them. I will add, That those very people for +whom he laid down his life, though they by all sorts of carriages +did what they could to provoke him to pray to God his Father, +that he would send and cut them off by the flaming sword of angels +(Matt 26:53), would not be provoked, but would lay down his life +for them. Nor must I leave off here: We never read that Jesus +Christ was more cheerful in all his life on earth, than when he +was going to lay down his life for them, now he thanked God (Luke +22:19), now he sang (Matt 26:30). + +But this is not all. He did not only die, but died such a death, +as indeed cannot be expressed. He was content to be counted the +sinner: yea, to be counted the sin of the sinner, nor could this +but be odious to so holy a Lamb as he was, yet willing to be this +and thus for that love that he bare to men. + +This being thus, it follows, that his sufferings must be inconceivable; +for that, what in justice was the proper wages of sin and sinners, +he must undergo; and what that was can no man so well know as +he himself and damned spirits; for the proper wages of sin, and +of sinners for their sin, is that death which layeth pains, such +pains which it deserveth upon the man that dieth so: But Christ +died so, and consequently was seized by those pains not only in +body but in soul. His tears, his cries, his bloody sweat (Luke +22:44), the hiding of his Father's face; yea, God's forsaking of +him in his extremity (Matt 27:46), plainly enough declares the +nature of the death he died (Mark 15:39). For my part, I stand +amazed at those that would not have the world believe, that the +death of Jesus Christ was, in itself, so terrible as it was. + +I will not stand here to discourse of the place called Hell, where +the spirits of the damned are, we are discoursing of the nature of +Christ's sufferings: and I say, if Christ was put into the very +capacity of one that must suffer what in justice ought to be +inflicted for sin; then, how we can so diminish the greatness of +his sufferings, as some do, without undervaluing of the greatness +of his love, I know not; and how they will answer it, I know not. +And on the contrary, what if I should say, that the soul of Christ +suffered as long as his body lay in the grave, and that God's +loosing of the pains of death at Christ's resurrection, must not +so much be made mention of with reference to his body, as to his +soul, if to his body at all. For what pain of death was his body +capable of, when his soul was separate from it? (Acts 2:24) And +yet God's loosing the pains of death, seems to be but an immediate +antecedent to his rising from the dead. And this sense Peter doth +indeed seem to pursue, saying, "For David speaketh concerning him; +I foresaw the Lord always before my face, for he is on my right +hand, that I should not be moved. Therefore did my heart rejoice, +and my tongue was glad; moreover also my flesh shall rest in hope, +because thou wilt not leave my soul in hell, neither wilt thou +suffer thine holy one to see corruption" (Acts 2:25-27). This, +saith Peter, was not spoken of David, but he being a prophet, +and knowing that God had sworn with an oath, that of the fruit of +his loins according to the flesh he would raise up Christ to sit +on his throne (verse 29,30): He seeing this before, spake of the +resurrection of Christ, that his soul was not left in hell, neither +did his flesh see corruption (verse 31). "Thou wilt not leave my +soul in hell"; his soul was not left in hell. Of what use are these +expressions, if the soul of Christ suffered not, if it suffered +not when separated from the body? for of that time the Apostle +Peter seems to treat. Besides, if it be not improper to say, that +soul was not left there, that never was there, I am at a loss. Thou +wilt not leave, his soul was not left there; ergo, It was there, +seems to be the natural conclusion. If it be objected, that by +hell is meant the grave, 'tis foolish to think that the soul of +Christ lay there while his body lay dead therein. But again, the +Apostle seems clearly to distinguish between the places where the +soul and body of Christ was; counting his body to be in the grave, +and his soul, for the time, in hell. If there be objected what +was said by him to the thief upon the cross (Luke 23:43), I can +answer, Christ might speak that with reference to his God-head, +and if so, that lies as no objection to what hath been insinuated. +And why may not that be so understood, as well as where he said, +when on earth, "The Son of man which is in heaven" (John 3:13), +meaning himself. For the personality of the Son of God, call him +Son of man, or what other term is fitting, resideth not in the +human, but divine nature of Jesus Christ. However, since hell +is sometimes taken for the place (Acts 1:25), sometimes for the +grave, sometimes for the state (Psa 116:3), and sometimes but for +a figure of the place where the damned are tormented (Jonah 2:2); +I will not strictly assign to Christ the place, the prison where +the damned spirits are (1 Peter 3:19), but will say, as I said +before, that he was put into the place of sinners, into the sins +of sinners, and received what by justice was the proper wages of +sin both in body and soul: As is evident from that 53rd of Isaiah +(verse 10,11). This soul of his I take to be that which the inwards +and the fat of the burnt sacrifices was a figure, or shadow of. +"And the fat and the inwards were burnt upon the altar, whilst +the body was burned for sin without the camp" (Exo 29:13,14, Lev +8:14-17). + +And now having said this much, wherein have I derogated from the +glory and holiness of Christ? Yea, I have endeavoured to set forth +something of the greatness of his sorrows, the odiousness of sin, +the nature of justice, and the love of Christ. And be sure, by how +much the sufferings of the Son of God abounded for us, by so much +was this unsearchable love of Christ made manifest. Nor can they +that would, before the people, pare away, and make but little these +infinite sufferings of our Lord, make his love to be so great as +they ought, let them use what rhetoric they can. For their objecting +the odious names and place of hell, accounting it not to be fit to +say, That so holy a person as the Son of God was there. I answer, +though I have not asserted it, yet let me ask, which is more +odious, hell or sin? Or whether such think that Christ Jesus was +subject to be tainted by the badness of the place, had he been +there? Or whether, when the scripture says, God is in hell, it +is any disparagement to him? (Psa 139:8) Or if a man should be so +bold as to say so, Whether by so saying, he confineth Christ to +that place for ever? And whether by so thinking he has contradicted +that called the Apostles' creed?6 + +(2.) Having thus spoken of the death and sufferings of Christ, +I shall in the next place speak of his preparations for his so +suffering for us; and by so doing, yet shew you something more of +the greatness of his love. + +Christ, as I have told you, was even before his sufferings, a person +of no mean generation, being the Son of the eternal God: Neither +had his Father any more such sons but he; consequently he of right +was heir of all things, and so to have dominion over all worlds. +For, "for him were all things created" (Col 1:16). And hence all +creatures are subject to him; yea the angels of God worship him +(Heb 1). Wherefore as so considered, he augmented not his state +by becoming lower than the angels for us, for what can be added +to him, that is naturally God. Indeed he did take, for our sakes, +the human nature into union with himself, and so began to manifest +his glory; and the kindness that he had for us before all worlds, +began now eminently to shew itself. Had this Christ of God, our +friend, given all he had to save us, had not his love been wonderful? +But when he shall give for us himself, this is more wonderful. But +this is not all, the case was so betwixt God and man, that this +Son of God could not, as he was before the world was, give himself +a ransom for us, he being altogether incapable so to do, being +such an one as could not be subject to death, the condition that +we by sin had put ourselves into. + +Wherefore that which would have been a death to some, to wit, the +laying aside of glory and becoming, of the King of princes, a +servant of the meanest form; this he of his own good-will, was +heartily content to do. Wherefore, he that once was the object +of the fear of angels, is now become a little creature, a worm, +an inferior one (Psa 22:6), born of a woman, brought forth in a +stable, laid in a manger (Luke 2:7), scorned of men, tempted of +devils (Luke 4:2), was beholden to his creatures for food, for +raiment, for harbour, and a place wherein to lay his head when +dead. In a word, he "made himself of no reputation, took upon him +the form of a servant, and was made in the likeness of men" (Phil +2:7), that he might become capable to do this kindness for us. +And it is worth your noting, that all the while that he was in the +world, putting himself upon those other preparations which were +to be antecedent to his being made a sacrifice for us, no man, +though he told what he came about to many, had, as we read of, an +heart once to thank him for what he came about (Isa 53:3). No, +they railed on him, they degraded him, they called him devil, +they said he was mad, and a deceiver, a blasphemer of God, and a +rebel against the state: They accused him to the governor; yea, +one of his disciples sold him, another denied him, and they all +forsook him, and left him to shift for himself in the hands of +his horrible enemies; who beat him with their fists, spat on him, +mocked him, crowned him with thorns, scourged him, made a gazing +stock of him, and finally, hanged him up by the hands and the feet +alive, and gave him vinegar to increase his affliction, when he +complained that his anguish had made him thirsty. And yet all this +could not take his heart off the work of our redemption. To die +he came, die he would, and die he did before he made his return +to the Father, for our sins, that we might live through him. +7 Nor may what we read of in the word concerning those temporal +sufferings that he underwent be over-looked, and passed by without +serious consideration; they being a part of the curse that our sin +had deserved! For all temporal plagues are due to our sin while we +live, as well as the curse of God to everlasting perdition, when +we die. Wherefore this is the reason why the whole life of the +Lord Jesus was such a life of affliction and sorrow, he therein +bare our sicknesses, and took upon him our deserts: So that now +the curse in temporals, as well as the curse in spirituals, and +of everlasting malediction, is removed by him away from God's +people; and since he overcame them, and got to the cross, it was +by reason of the worthiness of the humble obedience that he yielded +to his Father's law in our flesh. For his whole life (as well as +his death) was a life of merit and purchase, and desert. Hence it +is said, "he increased in favour with God" (Luke 2:52). For his +works made him still more acceptable to him: For he standing in the +room of man, and becoming our reconciler to God; by the heavenly +majesty he was counted as such, and so got for us what he earned +by his mediatory works; and also partook thereof as he was our +head himself. And was there not in all these things love, and +love that was infinite? Love which was not essential to his divine +nature, could never have carried him through so great a work as +this: Passions here would a failed, would a retreated, and have +given the recoil; yea, his very humanity would here have flagged +and fainted, had it not been managed, governed, and strengthened +by his eternal Spirit. Wherefore it is said, that "through the +eternal Spirit he offered himself without spot to God" (Heb 9:14). +And that he was declared to be the Son of God, with so doing, and +by the resurrection from the dead (Rom 1:4). + +2. We come now to the second thing propounded, and by which his +love is discovered, and that is his improving of his dying for +us. But I must crave pardon of my reader, if he thinks that I +can discover the ten hundred thousandth part thereof, for it is +impossible; but my meaning is, to give a few hints what beginnings +of improvement he made thereof, in order to his further progress +therein. + +(1.) Therefore, This his death for us, was so virtuous, that in the +space of three days and three nights, it reconciled to God in the +body of his flesh as a common person, all, and every one of God's +elect. Christ, when he addressed himself to die, presented himself +to the justice of the law, as a common person; standing in the +sted, place, and room of all that he undertook for; He gave "his +life a ransom for many" (Matt 20:28). "He came into the world to +save sinners" (1 Tim 1:15). And as he thus presented himself, so +God, his Father, admitted him to this work; and therefore it is +said, "The Lord laid upon him the iniquity of us all": And again, +"surely he hath borne our griefs, and carried our sorrows" (Isa +53:4,6,12). Hence it unavoidably follows, that whatever he felt, +and underwent in the manner, or nature, or horribleness of the +death he died, he felt and underwent all as a common person; that +is, as he stood in the sted of others: Therefore it is said, "He +was wounded for our transgressions, and bruised for our iniquities"; +and that "the chastisement of our peace was upon him" (Isa 53:5). +And again "the just died for the unjust" (1 Peter 3:18). + +Now then, if he presented himself as a common person to justice, +if God so admitted and accounted him, if also he laid the sins +of the people, whose persons he represented, upon him, and under +that consideration punishes him with those punishments and death, +that he died. Then Christ in life and death is concluded by the +Father to live and die as a common or public person, representing +all in this life and death, for whom he undertook thus to live, +and thus to die. So then, it must needs be, that what next befalls +this common person, it befalls him with respect to them in whose +room and place he stood and suffered. Now, the next that follows, +is, "that he is justified of God": That is, acquitted and discharged +from this punishment, for the sake of the worthiness of his death +and merits; for that must be before he could be raised from the +dead (Acts 2:24): God raised him not up as guilty, to justify him +afterwards: His resurrection was the declaration of his precedent +justification. He was raised from the dead, because it was neither +in equity or justice possible that he should be holden longer +there, his merits procured the contrary. + +Now he was condemned of God's law, and died by the hand of justice, +he was acquitted by God's law, and justified of justice; and all +as a common person; so then, in his acquitting, we are acquitted, +in his justification we are justified; and therefore the Apostle +applieth God's justifying of Christ to himself; and that rightly +(Isa 50:8, Rom 8:33,34). For if Christ be my undertaker, will stand +in my place, and do for me, 'tis but reasonable that I should be +a partaker: Wherefore we are also said to be "quickened together +with him" (Eph 2:5): That is, when he was quickened in the grave; +raised up together, and made to sit together in heavenly places in +Christ Jesus. Therefore another scripture saith, "Hath He quickened +you--together with him, having forgiven you all trespasses" (Col +2:13). This quickening, must not be understood of the renovation +of our hearts, but of the restoring of Jesus Christ to life after +he was crucified; and we are said to be quickened together with +him, because we were quickened in him at his death, and were to +fall or stand by him quite through the three days and three nights +work; and were to take therefore our lot with him: Wherefore it +is said again, That his resurrection is our justification (Rom +4:25). That by one offering he has purged our sins for ever (Heb +10:12); and that by his death he hath "delivered us from the wrath +to come" (1 Thess 1:10). But I say, I would be understood aright: +This life resideth yet in the Son, and is communicated from him +to us, as we are called to believe his word; mean while we are +secured from wrath and hell, being justified in his justification, +quickened in his quickening, raised up in his resurrection; and +made to sit already together in heavenly places in Christ Jesus! +8 And is not this a glorious improvement of his death, that after +two days the whole body of the elect, in him, should be revived, +and that in the third day we should live in the sight of God, in +and by him (Heb 6:18-20). + +(2.) Another improvement of his death for us, was this, By that he +slew for us, our infernal foes; by it he abolished death (2 Tim +1:1); by death he destroyed him that had the power of death (Heb +2:14): By death he took away the sting of death (1 Cor 15:55,56); +by death he made death a pleasant sleep to saints, and the grave +for a while, an easy house and home for the body. By death he +made death such an advantage to us, that it is become a means of +translating of the souls of them that believe in him, to life. +And all this is manifest, for that death is ours, a blessing to +us, as well as Paul and Apollos, the world and life itself (1 Cor +3:22). And that all this is done for us by his death, is apparent, +for that his person is where it is, and that by himself as a common +person he has got the victory for us. For though as yet all things +are not put under our feet, yet we see Jesus crowned with honour +and glory, who by the grace of God tasteth death for every man. +"For it became God, for whom are all things, and by whom are all +things, to make the captain of their salvation perfect through +sufferings" (Heb 2:7-10). It became him; that is, it was but just +and right, he should do so, if there was enough in the virtuousness +of his death and blood to require such a thing. But there was so. +Wherefore God has exalted him, and us in him, above these infernal +foes. Let us therefore see ourselves delivered from death first, +by the exaltation of our Jesus, let us behold him I say as crowned +with glory and honour, as, or because, he tasted death for us. +And then we shall see ourselves already in heaven by our head, +our undertaker, our Jesus, our Saviour. + +(3.) Another improvement that has already been made of his death +for us, is thus, he hath at his entrance into the presence of God, +for his worthiness sake, obtained that the Holy Ghost should be +given unto him for us, that we by that might in all things, yet +to be done, be made meet to be partakers personally, in ourselves, +as well as virtually by our head and forerunner, of the inheritance +of the saints in light. Wherefore the abundant pourings out of +that was forborn until the resurrection, and glorification of our +Lord Jesus. "For the Holy Ghost was not yet given, because that +Jesus was not yet glorified" (John 7:39). Nor was it given so soon +as received: for he received it upon his entering into the holy +place, when he had sprinkled the mercy seat with the blood of +sprinkling, but it was not given out to us till sometimes after +(Acts 4): however it was obtained before (Acts 2:32,33). And it +was meet that it should in that infinite immeasurableness in which +he received it, first abide upon him, that his human nature, which +was the first fruits of the election of God, might receive by its +abidings upon him, that glory for which it was ordained; and that +we might receive, as we receive all other things, first by our +head and undertaker, sanctification in the fullness of it. Hence +it is written, that as he is made unto us of God, wisdom, and +righteousness, and redemption, so sanctification too (1 Cor 1:30): +For first we are sanctified in his flesh, as we are justified by +his righteousness. Wherefore he is that holy one that setteth us, +in himself, a holy lump before God, not only with reference to +justification and life, but with reference to sanctification and +holiness: For we that are elect, are all considered in him as he +has received that, as well as in that he has taken possession of +the heaven for us. I count not this all the benefit that accrueth +to us by Jesus his receiving the Holy Ghost, at his entrance into +the presence of God for us: For we also are to receive it ourselves +from him, according as by God we are placed in the body at the +times appointed of the Father. That we, as was said, may receive +personal quickening, personal renovation, personal sanctification; +and in conclusion, glory. But I say, for that he hath received +this holy Spirit to himself, he received it as the effect of his +ascension, which was the effect of his resurrection, and of the +merit of his death and passion. And he received it as a common +person, as a head and undertaker for the people. + +(4.) Another improvement that has been made of his death, and of +the merits thereof for us, is that he has obtained to be made of +God, the chief and high Lord of heaven and earth, for us, (All this +while we speak of the exaltation of the human nature, in, by, and +with which, the Son of God became capable to be our reconciler +unto God). "All things," saith he, "are delivered unto me of my +Father. And all power in heaven and earth is given unto me"; and +all this because he died. "He humbled himself, and became obedient +unto death, even the death of the cross; wherefore God hath highly +exalted him, and given him a name above every name, that at the +name of Jesus every knee should bow, of things in heaven, of things +in earth, or things under the earth: and that every tongue shall +confess that Jesus Christ is Lord, to the glory of God the Father" +(Phil 2). And all this is, as was said afore, for our sakes. He +has given him to be head over all things to the church (Eph 1:22). + +Wherefore, whoever is set up on earth, they are set up by our Lord. +"By me," saith he, "kings reign, and princes decree justice. By +me princes rule, and nobles, even all the judges of the earth" +(Prov 8:15,16). Nor are they when set up, left to do, though they +should desire it, their own will and pleasure. The Metheg-Ammah,9 +the bridle, is in his own hand, and he giveth reins, or check, +even as it pleaseth him (2 Sam 8:1), He has this power, for the +well-being of his people. Nor are the fallen angels exempted from +being put under his rebuke: He is the "only potentate" (1 Tim 6:15), +and in his times will shew it, Peter tells us, he "is gone into +heaven, and is on the right hand of God; angels, and authorities, +and powers being made subject unto him" (1 Peter 3:22). + +This power, as I said, he has received for the sake of his church +on earth, and for her conduct and well-being among the sons of +men. Hence, as he is called the king of nations, in general (Jer +10:7); so the King of saints, in special (Rev 15:3): and as he is +said to be head over all things in general; so to his church in +special. + +(5.) Another improvement that he hath made of his death for us, +is, he hath obtained, and received into his own hand sufficiency +of gifts to make ministers for his church withal. I say, to make +and maintain, in opposition to all that would hinder, a sufficient +ministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended +on high, he led captivity captive, and gave gifts unto men. And he +gave some Apostles, some prophets, some evangelists, some pastors +and teachers; for the perfecting of the saints, for the work of +the ministry, for edifying of the body of Christ. Until we all come +in the unity of the faith, and knowledge of the Son of God, unto +a perfect man, unto the measure of the stature of the fullness of +Christ" (Eph 4:8-14). Many ways has Satan devised to bring into +contempt this blessed advantage that Christ has received of God +for the benefit of his church; partly while he stirs up persons +to revile the sufficiency of the Holy Ghost, as to this thing: +partly, while he stirs up his own limbs and members, to broach +his delusions in the world, in the name of Christ, and as they +blasphemously call it by the assistance of the Holy Ghost;10 partly +while he tempteth novices in their faith, to study and labour in +nice distinctions, and the affecting of uncouth expressions, that +vary from the form of sound words, thereby to get applause, and +a name, a forerunner of their own destruction (John 3:6). + +But, notwithstanding all this, "Wisdom is justified of her children" +(Matt 11:19): and at the last day, when the outside, and inside +of all things shall be seen and compared, it will appear that the +Son of God has so managed his own servants in the ministry of his +word, and so managed his word, while they have been labouring in +it, as to put in his blessing by that, upon the souls of sinners, +and has blown away all other things as chaff (James 1:18). + +(6.) Another improvement that the Lord Christ has made of his +death, for his, is the obtaining, and taking possession of heaven +for them. "By his own blood he entered in once into the holy +place, having obtained eternal redemption for us" (Heb 9:12). This +heaven! who knows what it is? (Matt 22:23) This glory! who knows +what it is? It is called God's throne, God's house (John 14:2), +God's habitation; paradise (2 Cor 12:4), the kingdom of God, the +high and holy place (Isa 57:15). Abraham's bosom (Luke 16:22), +and the place of heavenly pleasures (Psa 16:11); in this heaven +is to be found, the face of God for ever (Psa 41:12): Immortality, +the person of Christ, the prophets, the angels, the revelation of +all mysteries, the knowledge of all the elect, ETERNITY. + +Of this heaven, as was said afore, we are possessed already, we are +in it, we are set down in it, and partake already of the benefits +thereof, but all by our head and undertaker; and 'tis fit that +we should believe this, rejoice in this, talk of this, tell one +another of this, and live in the expectation of our own personal +enjoyment of it. And as we should do all this, so we should bless +and praise the name of God who has put over this house, this +kingdom, and inheritance into the hand of so faithful a friend. +Yea, a brother, a Saviour and blessed undertaker for us. And +lastly, since all these things already mentioned, are the fruit +of the sufferings of our Jesus, and his sufferings the fruit of +that love of his that passeth knowledge: how should we bow the +knee before him, and call him tender Father; yea, how should we +love and obey him, and devote ourselves unto his service, and be +willing to be also sufferers for his sake, to whom be honour and +glory for ever. And thus much of the love of Christ in general. + +I might here add many other things, but as I told you before, +we would under the head but now touched upon, treat about the +fundamentals or great and chief parts thereof, [Christ's love] and +then. + +SECOND, Of the exceeding greatness of it more particularly: Wherefore +of that we must say something now. + +And to know the love of Christ, which passeth knowledge. In that it +is said to pass knowledge, 'tis manifest it is exceeding great, or +greatly going beyond what can be known; for to exceed, is to go +beyond, be above, or to be out of the reach of what would comprehend +that which is so. And since the expression is absolutely indefinite, +and respecteth not the knowledge of this or the other creature +only: it is manifest, that Paul by his thus saying, challengeth +all creatures in heaven and earth to find out the bottom of this +love if they can. The love of Christ which passeth knowledge. I will +add, that forasmuch as he is indefinite also about the knowledge, +as well as about the persons knowing, it is out of doubt that he +here engageth all knowledge, in what enlargements, attainments, +improvements, and heights soever it hath, or may for ever attain +unto. It passeth knowledge (Eph 3:19). + +Of the same import also is that other passage of the Apostle a +little above in the self-same chapter. I preach, saith he, among +the Gentiles the unsearchable riches of Christ: or those riches of +Christ that cannot by searching, be found out in the all of them: +The riches, the riches of his love and grace. The riches of his +love and grace towards us. "For ye know the grace of our Lord Jesus +Christ, that, though he was rich, yet for your sakes he became +poor, that ye through his poverty might be made 11 rich" (2 Cor +8:9). Ye know the grace, that is so far, and so far every believer +knows it: for that his leaving heaven and taking upon him flesh, +that he might bring us thither, is manifest to all. But yet, +all the grace that was wrapped up in that amazing condescension, +knoweth none, nor can know: for if that might be, that possibility +would be a flat contradiction to the text: "The love of Christ +which passeth knowledge." Wherefore the riches of this love +in the utmost of it, is not, cannot be known by any: let their +understanding and knowledge, be heightened and improved what it +may. Yea, and being heightened and improved, let what search there +can by it be made into this love and grace. "That which is afar +off, and exceeding deep, who can find out?" (Eccl 7:24) And that +this love of Christ is so, shall anon be made more apparent. But +at present we will proceed to particular challenges for the making +out of this, and then we will urge those reasons that will be for +the further confirmation of the whole. + +First, This love passes the knowledge of the wisest saint, we now +single out the greatest proficient in this knowledge; and to confirm +this, I need go no further than to the man that spake these words; +to wit, Paul, for in his conclusion he includes himself. The love +of Christ which passeth knowledge, even my knowledge. As who should +say; though I have waded a great way in the grace of Christ, and +have as much experience of his love as any he in all the world, +yet I confess myself short, as to the fullness that is therein, +nor will I stick to conclude of any other, That "he knows nothing +yet as he ought to know" (1 Cor 8:2, 13:12). + +Second, This love passeth the knowledge of all the saints, were +it all put together, we, we all, and every one, did we each of us +contribute for the manifesting of this love, what it is, the whole +of what we know, it would amount but to a broken knowledge; we know +but in part, we see darkly (1 Cor 13:9-12), we walk not by sight, +but faith (2 Cor 5:7). True, now we speak of saints on earth. + +Third, But we will speak of saints in heaven; they cannot to the +utmost, know this love of Christ. For though they know more thereof +than saints on earth, because they are more in the open visions +of it, and also are more enlarged, being spirits perfect, than we +on earth. Yet, to say no more now, they do not see the rich and +unsearchable runnings out thereof unto sinners here on earth. Nor +may they there measure that, to others, by what they themselves +knew of it here. For sins, and times and persons and other +circumstances, may much alter the case, but were all the saints +on earth, and all the saints in heaven to contribute all that +they know of this love of Christ, and to put it into one sum of +knowledge, they would greatly come short of knowing the utmost of +this love, for that there is an infinite deal of this love, yet +unknown by them. 'Tis said plainly, that they on earth do not yet +know what they shall be (1 John 3:2). And as for them in heaven, +they are not yet made perfect as they shall be (Heb 11:39,40). +Besides, we find the souls under the altar, how perfect now +soever, when compared with that state they were in when with the +body (Isa 63:16); yet are not able in all points, though in glory, +to know, and so to govern themselves there without directions +(Rev 6:9-11). I say, they are not able, without directions and +instructions, to know the kinds and manner of workings of the love +of Christ towards us that dwell on earth. + +Fourth, We will join with these, the angels, and when all of them, +with men, have put all and every whit of what they know of this +love of Christ together, they must come far short of reaching to, +or of understanding the utmost bound thereof. I grant, that angels +do know, in some certain parts of knowledge of the love of Christ, +more than saints on earth can know while here; but then again, I +know that even they do also learn many things of saints on earth, +which shews that themselves know also but in part (Eph 3:10); +so then, all, as yet, as to this love of Christ, and the utmost +knowledge of it, are but as so many imperfects (1 Peter 1:12), nor +can they all, put all their imperfects together, make up a perfect +knowledge of this love of Christ; for the texts do yet stand where +they did, and say, his riches are unsearchable, and his love that +which passeth knowledge. We will come now to shew you, besides +what has been already touched on. + +THE REASON why this riches is unsearchable, and that love such as +passeth knowledge; and the + +Reason First is, Because It is eternal. All that is eternal, has +attending of it, as to the utmost knowledge of it, a fourfold +impossibility. 1. It is without beginning. 2. It is without end. +3. It is infinite. 4. It is incomprehensible. + +1. It is without beginning: That which was before the world was, +is without a beginning, but the love of Christ was before the +world. + +This is evident from Proverbs the eighth, "his delights," before +God had made the world, are there said to be, "with the sons of +men." Not that we then had being, for we were as yet uncreated; +but though we had not beings created, we had being in the love and +affections of Jesus Christ. Now this love of Christ must needs, +as to the fullness of it, as to the utmost of it, be absolutely +unknown to man. Who can tell how many heart-pleasing thoughts Christ +had of us before the world began? Who can tell how much he then +was delighted in that being we had in his affections; as also, in +the consideration of our beings, believings, and being with him +afterwards. + +In general we may conclude, it was great; for there seems to be +a parallel betwixt his Father's delights in him, and his delights +in us. "I was daily his delight,--any my delights were with the +sons of men" (Prov 8:22,30,31). But I say, who can tell, who can +tell altogether, what and how much the Father delighted in his +Son before the world began? Who can tell what kind of delight the +Father had in the Son before the world began? Why there seems to +be a parallel betwixt the Father's love to Christ, and Christ's +love to us; the Father's delight in Christ, and his delight in +us. Yea, Christ confirms it, saying, "As the Father hath loved me, +so have I loved you, continue ye in my love" (John 15:9). I know +that I am not yet upon the nature of the word eternal; yet since, +by eternal, we understand, before the world began, as well as +forward, to an endless forever: We may a little enquire of folks +as they may read, if they can tell the kind or measure of the love +wherewith Christ then loved us. I remember the question that God +asked Job, "Where," saith he, "wast thou when I laid the foundation +of the earth? declare if thou hast understanding" (Job 38:4): Thereby +insinuating that because it was done before he had his being, +therefore he could not tell how it was done. Now, if a work so +visible, as the creation is, is yet as to the manner of the workmanship +thereof wholly unknown to them that commenced in their beings +afterwards: How shall that which has, in all the circumstances of +it, been more hidden and inward, be found out by them that have +intelligence thereof by the ear, and but in part, and that in a +mystery, and long afterwards. But to conclude this, That which is +eternal is without all beginning. This was presented to consideration +before, and therefore it cannot to perfection be known. + +2. That which is eternal is without end, and how can an endless +thing be known, that which has no end has no middle, wherefore +it is impossible that the one half of the love that Christ has +for his church should ever by them be known. I know that those +visions that the saved shall have in heaven of this love, will far +transcend our utmost knowledge here, even as far as the light of +the sun at noon, goes beyond the light of a blinking candle at +midnight; and hence it is, that when the days of those visions +are come, the knowledge that we now have, shall be swallowed up. +"When that which is perfect is come, then that which is in part +shall be done away" (1 Cor 13:10). And although he speaks here of +perfections, "when that which is perfect is come," &c., yet even +that perfection must not be thought to be such as is the perfection +of God; for then should all that are saved be so many externals +and so many infinites, as he is infinite. But the meaning is, +we shall then be with the eternal, shall immediately enjoy him +with all the perfection of knowledge, as far as is possible for +a creature, when he is wrought up to the utmost height that his +created substance will bear to be capable of. But for all that, +this perfection will yet come short of the perfection of him that +made him, and consequently, short of knowing the utmost of his +love; since that in the root is his very essence and nature. I +know it says also, that we shall know even as we are known. But +yet this must not be understood, as if we should know God as fully +as he knows us. It would be folly and madness so to conclude; but +the meaning is, we are known for happiness; we are known of God, +for heaven and felicity; and when that which is perfect is come, +then shall we perfectly know, and enjoy that for which we are +now known of God. And this is that which the Apostle longed for, +namely, If by any means, he might apprehend that for which he was +also apprehended of Christ Jesus (Phil 3:12). That is, know, and +see that, unto the which he was appointed of God and apprehended +of Christ Jesus. 'Tis said again, "We shall be like him, for we +shall see him as he is" (1 John 3:2). This text has respect to +the Son, as to his humanity, and not as to his divinity. And not +as to his divinity, simply, or distinctly considered; for as to +that it is as possible for a spirit to drink up the sea, as for +the most enlarged saint that is, or ever shall be in glory, so to +see God as to know him altogether, to the utmost, or throughout. +But the humanity of the Son of God, we shall see throughout, in +all the beauty and glory that is upon him; and that was prepared +for him before the foundation of the world. And Christ will that +we see this glory, when he takes us up in glory to himself (John +17:24); but the utmost boundlessness of the divine majesty, the +eternal deity of the Son of God, cannot be known to the utmost +or altogether. I do not doubt, but that there will then in him, +I mean in Christ, and in us, break forth these glorious rays +and beams of the eternal majesty, as will make him in each of us +admirable one to another (2 Thess 1:10); and that then, that of +God shall be known of us, that now never entered into our hearts +to think of. But the whole, is not, cannot, shall never be fully +known of any. And therefore the love of Christ, it being essential +to himself, cannot be known because of the endlessness that is in +it. I said before, that which has no end, has no middle, how then +shall those that shall be in heaven eternally, ever pass over half +the breadth of eternity. True, I know that all enjoyments there +will be enjoyments eternal. Yea, that whatever we shall there +embrace, or what embraces we shall be embraced with, shall be +eternal; but I put a difference betwixt that which is eternal, as +to the nature, and that which is so as to the durableness thereof. +The nature of eternal things we shall enjoy, so soon as ever we +come to heaven, but the duration of eternal things, them we shall +never be able to pass through, for they are endless. So then, the +eternal love of Christ, as to the nature of it, will be perfectly +known of saints, when they shall dwell in heaven; but the endlessness +thereof they shall never attain unto. And this will be their +happiness. For could it be, that we should in heaven ever reach +the end of our blessedness: (as we should, could we reach to the +end of this love of Christ) why then, as the saying is, We should +be at the land's end, and feel the bottom of all our enjoyments. +Besides, whatsoever has an end, has a time to decay, and to +cease to be, as well as to have a time to shew forth its highest +excellencies. Wherefore, from all these considerations it is most +manifest, that the love of Christ is unsearchable, and that it +passes knowledge. + +3. and 4. Now the other two things follow of course, to wit, That +this love is infinite and incomprehensible. Wherefore here is that +that still is above and beyond even those that are arrived to the +utmost of their perfections. And this, if I may so say, will keep +them in an employ, even when they are in heaven; though not an +employ that is laboursome, tiresome, burdensome, yet an employ +that is dutiful, delightful and profitable; for although the work +and worship of saints in heaven is not particularly revealed as +yet, and so "it doth not yet appear what we shall be," yet in the +general we may say, there will be that for them to do, that has +not yet by them been done, and by that work which they shall do +there, their delight will be delight unto them. The law was the +shadow and not the very image of heavenly things (Heb 10:1). The +image is an image, and not the heavenly things themselves (the +heavenly things they are saints) there shall be worship in the +heavens (Heb 9:23). Nor will this at all derogate from their glory. +The angels now wait upon God and serve him (Psa 103:20); the Son +of God, is now a minister, and waiteth upon his service in heaven +(Heb 8:1,2); some saints have been employed about service for God +after they have been in heaven (Luke 9:29-32); and why we should +be idle spectators, when we come thither, I see not reason to +believe. It may be said, "They there rest from their labours." +True, but not from their delights. All things then that once were +burdensome, whether in suffering or service, shall be done away, +and that which is delightful and pleasurable shall remain. But +then will be a time to receive, and not to work. True, if by work +you mean such as we now count work; but what if our work be there, +to receive and bless. The fishes in the sea do drink, swim and +drink. But for a further discourse of this, let that alone till +we come thither. But to come down again into the world, for now +we are talking of things aloft: + +Reason Second, This love of Christ must needs be beyond our +knowledge, because we cannot possibly know the utmost of our sin. +Sin is that which sets out, and off, the knowledge of the love +of Christ. There are four things that must be spoken to for the +clearing of this. 1. The nature of sin. 2. The aggravations of sin. +3. The utmost tendencies of sin. 4. And the perfect knowledge of +all this. + +1. Before we can know this love of Christ, as afore, we must +necessarily know the nature of sin, that is, what sin is, what sin +is in itself. But no man knows the nature of sin to the full; not +what sin in itself is to the full. The Apostle saith, "That sin, +[that is in itself] is exceeding sinful" (Rom 7:13). That is, +exceeding it as to its filthiness, goes beyond our knowledge: But +this is seen by the commandment. Now the reason why none can, to +the full, know the horrible nature of sin, is because none, to the +full, can know the blessed nature of the blessed God. For sin is +the opposite to God. There is nothing that seeketh absolutely, +and in its own nature to overcome, and to annihilate God, but sin, +and sin doth so. Sin is worse than the devil; he therefore that +is more afraid of the devil than of sin, knows not the badness +of sin as he ought; nor but little of the love of Jesus Christ. +He that knows not what sin would have done to the world, had not +Christ stepped betwixt those harms and it. How can he know so much +as the extent of the love of Christ in common? And he that knows +not what sin would have done to him in particular, had not Christ +the Lord, stepped in and saved, cannot know the utmost of the love +of Christ to him in particular. Sin therefore in the utmost evil +of it, cannot be known of us: so consequently the love of Christ +in the utmost goodness of it, cannot be known of us. + +Besides, there are many sins committed by us, dropping from us, +and that pollute us, that we are not at all aware of; how then +should we know that love of Christ by which we are delivered from +them? Lord, "who can understand his errors?" said David (Psa +19:12). Consequently, who can understand the love that saves him +from them? moreover, he that knows the love of Christ to the full, +must also know to the full that wrath and anger of God, that like +hell itself, burneth against sinners for the sake of sin: but this +knows none. Lord, "who knoweth the power of thine anger?" said +Moses (Psa 90:11). Therefore none knows this love of Christ to +the full. The nature of sin is to get into our good, to mix itself +with our good, to lie lurking many times under the formality and +shew of good; and that so close, so cunningly, and invisibly, +that the party concerned, embraces it for virtue, and knows not +otherwise to do; and yet from this he is saved by the love of +Christ; and therefore, as was hinted but now, if a man doth not +know the nature of his wound, how should he know the nature and +excellency of the balsam that hath cured him of his wound. + +2. There are the due aggravations that belong to sin, which men +are unacquainted with; it was one of the great things that the +prophets were concerned with from God towards the people, (as to +shew them their sins, so) to shew them what aggravations did belong +thereto (Jer 2, Jer 3, Eze 16). + +There are sins against light, sins against knowledge, sins against +love, sins against learning, sins against threatenings, sins +against promises, vows and resolutions, sins against experience, +sins against examples of anger, and sins that have great, and +high, and strange aggravations attending of them; the which we are +ignorant of, though not altogether, yet in too great a measure. +Now if these things be so, how can the love that saveth us from +them be known or understood to the full? + +Alas! our ignorance of these things is manifest by our unwillingness +to abide affliction, by our secret murmuring under the hand of +God; by our wondering why we are so chastised as we are, by our +thinking long that the affliction is no sooner removed. + +Or, if our ignorance of the vileness of our actions is not manifest +this way, yet it is in our lightness under our guilt, our slight +thoughts of our doings, our slovenly doing of duties, and asking +of forgiveness after some evil or unbecoming actions. 'Tis to +no boot to be particular, the whole course of our lives doth too +fully make it manifest, that we are wonderful short in knowing +both the nature, and also the aggravations of our sins: and how +then should we know that love of Christ in its full dimensions, +by which we are saved and delivered therefrom? + +3. Who knows the utmost tendencies of sin? I mean, what the least +sin driveth at, and what it would unavoidably run the sinner into. +There is not a plague, a judgment, an affliction, an evil under +heaven, that the least of our transgressions has not called for +at the hands of the great God! nay, the least sin calleth for all +the distresses that are under heaven, to fall upon the soul and +body of the sinner at once. This is plain, for that the least sin +deserveth hell; which is worse than all the plagues that are on +earth. But I say, who understandeth this? And I say again, if one +sin, the least sin deserveth all these things, what thinkest thou +do all thy sins deserve? how many judgments! how many plagues! +how many lashes with God's iron whip dost thou deserve? besides +there is hell itself, the place itself, the fire itself, the nature +of the torments, and the durableness of them, who can understand? + +But this is not all, the tendencies of thy sins are to kill others. +Men, good men little think how many of their neighbours one of their +sins may kill. As, how many good men and good women do unawares, +through their uncircumspectness, drive their own children down into +the deep? (Psa 106:6,7) We will easily count them very hardhearted +sinners, that used to offer their children in sacrifice to devils; +when 'tis easy to do worse ourselves: they did but kill the body, +but we body and soul in hell, if we have not a care. + +Do we know how our sins provoke God? how they grieve the Holy Ghost? +how they weaken our graces? how they spoil our prayers? how they +weaken faith? how they tempt Christ to be ashamed of us? and how +they hold back good from us? And if we know not every one of all +these things to the full, how shall we know to the full the love +of Christ which saveth us from them all? + +4. Again, But who has the perfect knowledge of all these things? +I will grant that some good souls may have waded a great way in +some one, or more of them; but I know that there is not any that +thoroughly know them all. And yet the love of Christ doth save +us from all, notwithstanding all the vileness and soul-damning +virtue12 that is in them. Alas! how short are we of the knowledge +of ourselves, and of what is in us. How many are there that do +not know that man consisteth of a body made of dust, and of an +immortal soul? Yea, and how many be there of those that confess +it, that know not the constitution of either. I will add, how +many are there that profess themselves to be students of those +two parts of man, that have oftentimes proved themselves to be +but fools as to both? and I will conclude that there is not a man +under heaven that knoweth it all together: For man is "fearfully +and wonderfully made" (Psa 139:14): nor can the manner of the +union of these two parts be perfectly found out. How much more +then must we needs be at loss as to the fullness of the knowledge +of the love of Christ? But, + +Reason Third, He that altogether knoweth the love of Christ, must, +precedent to that, know not only all the wiles of the devil; but +also all the plottings, contrivings and designs and attempts of +that wicked one; yea, he must know, all the times that he hath been +with God, together with all the motions that he has made that he +might have leave to fall upon us, as upon Job and Peter, to try +if he might swallow us up (Job 1 and 2, Luke 22:31). But who knows +all this? no man, no angel. For, if the heart of man be so deep, +that none, by all his actions, save God, can tell the utmost +secrets that are therein; how should the heart of angels, which +in all likelihood are deeper, be found out by any mortal man. +And yet this must be found out before we can find out the utmost +of the love of Christ to us. I conclude therefore from all these +things, that the love of Christ passeth knowledge: or that by no +means, the bottom, the utmost bounds thereof can be understood. + +Reason Fourth, He that will presume to say, this love of Christ can +be to the utmost known by us, must presume to say that he knoweth +the utmost of the merits of his blood, the utmost exercise of his +patience, the utmost of his intercession, the utmost of the glory +that he has prepared and taken possession of for us. But I presume +that there is none that can know all this, therefore I may without +any fear assert, there is none that knows, that is, that knows to +the full, the other. + +We come now more particularly to speak of the knowledge of the +love of Christ; we have spoken of the love of Christ; and of the +exceeding greatness of it: and now we come, + +THIRD, To speak of the knowledge of it; that is to say, we will +shew + +WHAT KNOWLEDGE OF CHRIST'S LOVE IS ATTAINABLE IN THIS WORLD, + +under these three heads. As to this, First, It may be known as to +the nature of it. Second, It may be known in many of the degrees +of it. Third, But the greatest knowledge that we can have of it +here, is to know that it passes knowledge. + +First, We may know it in the nature of it. That is, that it is +love free, divine, heavenly, everlasting, incorruptible. And this +no love is but the love of Christ; all other love is either love +corruptible, transient, mixed, or earthly. It is divine, for 'tis +the love of the holy nature of God. It is heavenly, for that it +is from above: it is everlasting, for that it has no end: it is +immortal, for that there is not the appearance of corruptibleness +in it, or likelihood of decay. + +This is general knowledge, and this is common among the saints, +at leastwise in the notion of it. Though I confess, it is hard in +time of temptation, practically to hold fast the soul to all these +things. But, as I have said already, this love of Christ must be +such, because love in the root of it, is essential to his nature, +as also I have proved now, as is the root, such are the branches; +and as is the spring, such are the streams, unless the channels +in which those streams do run, should be corrupted, and so defile +it; but I know no channels through which this love of Christ is +conveyed unto us, but those made in his side, his hands, and his +feet, &c. Or those gracious promises that dropped like honey from +his holy lips, in the day of his love, in which he spake them: +and seeing his love is conveyed to us, as through those channels, +and so by the conduit of the holy and blessed spirit of God, to +our hearts, it cannot be that it should hitherto be corrupted. I +know the cisterns, to wit, our hearts, into which it is conveyed, +are unclean, and may take away much, through the damp that they +may put upon it, of the native savour and sweetness thereof. I +know also, that there are those that tread down, and muddy those +streams with their feet (Eze 34:18,19); but yet neither the love +nor the channels in which it runs, should bear the blame of this. +And I hope those that are saints indeed, will not only be preserved +to eternal life, but nourished with this that is incorruptible +unto the day of Christ. I told you before, that in the hour of +temptation, it will be hard for the soul to hold fast to these +things; that is, to the true definition of this love; for then, +or at such seasons, it will not be admitted that the love of +Christ is either transient, or mixed; but we count that we cannot +be loved long, unless something better than yet we see in us, be +found there, as an inducement to Christ to love, and to continue +to love our poor souls (Isa 64:6). But these the Christian at length +gets over; for he sees, by experience, he hath no such inducement +(Deu 9:5); also, that Christ loves freely, and not for, or because +of such poor, silly, imaginary enticements (Eze 16:60-62). Thus +therefore the love of Christ may be known, that is, in the nature +of it: it may, I say, but not easily (Eze 36:25-33). For this +knowledge is neither easily got, though got, nor easily retained, +though retained. There is nothing that Satan setteth himself more +against, than the breaking forth of the love of Christ in its +own proper native lustre. For he knows it destroys his kingdom, +which standeth in profaneness, in errors and delusions, the only +destruction of which is the knowledge of this love of Christ (2 Cor +5:14). What mean those swarms of opinions that are in the world? +what is the reason that some are carried about as clouds, with a +tempest? what mean men's waverings, men's changing, and interchanging +truth for error, and one error for another? why, this is the thing, +the devil is in it. This work is his, and he makes this ado, to +make a dust; and a dust to darken the light of the gospel withal. +And if he once attaineth to that, then farewell the true knowledge +of the love of Christ. + +Also he will assault the spirits of Christians with divers and sundry +cogitations, such as shall have in them a tendency to darken the +judgment, delude the fancy, to abuse the conscience. He has an art +to metamorphose all things. He can make God seem to be to us, a +most fierce and terrible destroyer; and Christ a terrible exactor +of obedience, and most amazingly pinching of his love. He can +make supposed sins unpardonable; and unpardonable ones, appear as +virtues. He can make the law to be received for gospel, and cause +that the gospel shall be thrown away as a fable. He can persuade, +that faith is fancy, and that fancy is the best faith in the world. +Besides, he can tickle the heart with false hope of a better life +hereafter, even as if the love of Christ were there. But, as I +said before, from all these things the true love of Christ in the +right knowledge of it, delivereth those that have it shed abroad +in the heart by the Holy Ghost that he hath given (Rom 5). Wherefore +it is for this purpose that Christ biddeth us to continue in his +love (John 15:9); because the right knowledge, and faith of that +to the soul, disperseth and driveth away all such fogs, and mists +of darkness; and makes the soul to sit fast in the promise of +eternal life by him; yea, and to grow up into him who is the head, +"in all things." + +Before I leave this head, I will present my reader with these +things, as helps to the knowledge of the love of Christ. I mean +the knowledge of the nature of it, and as HELPS to retain it. + +Help First, Know thy self, what a vile, horrible, abominable sinner +thou art: For thou canst not know the love of Christ, before thou +knowest the badness of thy nature. "O wretched man that I am" (Rom +7:24), must be, before a man can perceive the nature of the love +of Christ. He that sees himself but little, will hardly know much +of the love of Christ: he that sees of himself nothing at all, +will hardly ever see anything of the love of Christ. But he that +sees most of what an abominable wretch he is, he is like to see +most of what is the love of Christ. All errors in doctrine take +their rise from the want of this (I mean errors in doctrine as +to justification). All the idolizing of men's virtues, and human +inventions, riseth also from the want of this. So then if a man +would be kept sure and stedfast, let him labour before all things +to know his own wretchedness. People naturally think that the +knowledge of their sins is the way to destroy them; when in very +deed, it is the first step to salvation. Now if thou wouldest +know the badness of thy self, begin in the first place to study +the law, then thy heart, and so thy life. The law thou must look +into, for that's the glass; thy heart thou must look upon, for +that's the face; thy life thou must look upon, for that's the +body of a man, as to religion (James 1:25). And without the wary +consideration of these three, 'tis not to be thought that a man +can come at the knowledge of himself, and consequently to the +knowledge of the love of Christ (James 1:26,27). + +Help Second, Labour to see the emptiness, shortness, and the +pollution that cleaveth to a man's own righteousness. This also +must in some measure be known, before a man can know the nature +of the love of Christ. They that see nothing of the loathsomeness +of man's best things, will think, that the love of Christ is of +that nature as to be procured, or won, obtained or purchased by +man's good deeds. And although so much gospel light is broke forth +as to stop men's mouths from saying this, yet 'tis nothing else +but sound conviction of the vileness of man's righteousness, that +will enable men to see that the love of Christ is of that nature, +as to save a man without it; as to see that it is of that nature +as to justify him without it: I say, without it, or not at all. There +is shortness, there is hypocrisy, there is a desire of vain glory, +there is pride, there is presumption in man's own righteousness: +nor can it be without these wickednesses, when men know not the +nature of the love of Christ. Now these defile it, and make it +abominable. Yea, if there were no imperfection in it, but that +which I first did mention, to wit, shortness; how could it cover +the nakedness of him that hath it, or obtain for the man, in whole +or in part, that Christ should love, and have respect unto him. + +Occasions many thou hast given thee to see the emptiness of man's +own righteousness, but all will not do unless thou hast help from +heaven: wherefore thy wisdom will be, if thou canst tell where +to find it, to lie in the way of God, that when he comes to visit +the men that wait upon him in the means of his own appointing, +thou mayest be there; if perhaps he may cast an eye of pity upon +thy desolate soul, and make thee see the things above mentioned. +That thou mayest know the nature of the love of Christ. + +Help Third, If thou wouldest know the nature of this love, be much +in acquainting of thy soul with the nature of the law, and the +nature of the gospel (Gal 3:21). The which though they are not +diametrically opposite one to another, yet do propound things so +differently to man, that if he knows not where, when, and how to +take them, 'tis impossible but that he should confound them, and +in confounding of them, lose his own soul (Rom 9:31,32). The law +is a servant, both first and last, to the gospel (Rom 10:3,4): when +therefore it is made a Lord, it destroyeth: and then to be sure +it is made a Lord and Saviour of, when its dictates and commands +are depended upon for life. + +Thy wisdom therefore will be to study these things distinctly, and +thoroughly; for so far as thou art ignorant of the true knowledge +of the nature of these, so far thou art ignorant of the true +knowledge of the nature of the love of Christ. Read Paul to the +Galatians, that epistle was indicted by the Holy Ghost, on purpose +to direct the soul, in, and about this very thing. + +Help Fourth, The right knowledge of the nature of the love of Christ, +is obtained, and retained, by keeping of these two doctrines at an +everlasting distance as to the conscience; to wit, not suffering +the law to rule but over my outward man, not suffering the gospel +to be removed one hair's breadth from my conscience. When Christ +dwells in my heart by faith (Eph 3:17), and the moral law dwells +in my members (Col 3:5), the one to keep up peace with God, the +other to keep my conversation in a good decorum: then am I right, +and not till then. + +But this will not be done without much experience, diligence, and +delight in Christ. For there is nothing that Satan more desireth, +than that the law may abide in the conscience of an awakened +Christian, and there take up the place of Christ, and faith; for +he knows if this may be obtained, the vail is presently drawn over +the face of the soul, and the heart darkened as to the knowledge +of Christ; and being darkened, the man is driven into despair of +mercy, or is put upon it to work for life (2 Cor 3:13-15). There +is therefore, as I say, much diligence required of him that will +keep these two in their places assigned them of God. I say much +diligent study of the word, diligent prayer; with diligence to +walk with God in the world. But we will pass this, and come to +the second head. + +Secondly, As the love of Christ may be known in the nature of it, +so it may be known in many degrees of it. That which is knowable, +admits of degrees of knowledge: the love of Christ is knowable. +Again, that which is not possible to be known to the utmost, is +to be known, we know not how much; and therefore they that seek +to know it, should never be contented or satisfied to what degree +of the knowledge of it soever they attain; but still should be +reaching forward, because there is more to be known of it before +them. "Brethren," said Paul, "I count not myself to have apprehended, +(that is to the utmost) but this one thing I do, forgetting those +things which are behind, and reaching forth unto those things +which are before, I press towards the mark for the prize of the +high calling of God in Christ Jesus" (Phil 3:13,14). I might here +discourse of many things, since I am upon this head of reaching +after the knowledge of the love of Christ in many of the degrees +of it. But I shall content myself with few. + +1. He that would know the love of Christ in several degrees of +it, must begin at his person, for in him dwells all the treasures +of wisdom and knowledge. Nay, more; In him "are hid all the +treasures of wisdom and knowledge" (Col 2:3). In him, that is, in +his person: For, for the godhead of Christ, and our nature to be +united in one person, is the highest mystery, and the first +appearance of the love of Christ by himself, to the world (1 Tim +3:16). Here I say, lie hid the treasures of wisdom, and here, to +the world, springs forth the riches of his love (John 1:14). That +the eternal word, for the salvation of sinners, should come down +from heaven and be made flesh, is an act of such condescension, a +discovery of such love, that can never to the full be found out. +Only here we may see, love in him was deep, was broad, was long, +and high: let us therefore first begin here to learn to know the +love of Christ, in the high degrees thereof. + +(1.) Here, in the first place, we perceive love, in that the human +nature, the nature of man, not of angels, is taken into union with +God. Who so could consider this, as it is possible for it to be +considered, would stand amazed till he died with wonder. By this +very act of the heavenly wisdom, we have an inconceivable pledge +of the love of Christ to man: for in that he hath taken into +union with himself our nature, what doth it signify, but that he +intendeth to take into union with himself our person. For, for this +very purpose did he assume our nature. Wherefore we read that in +the flesh he took upon him, in that flesh, he died for us, the +just for the unjust, that he might bring us to God (1 Peter 3:18). + +(2.) As he was made flesh, so as was said afore, he became a public +or common person for us: and hereby is perceived another degree +of his love; undertaking to do for his, what was not possible they +should do for themselves, perfecting of righteousness to the very +end of the law, and doing for us, to the reconciling of us unto +his Father, and himself (Rom 10:3,4, 3:24). + +(3.) Herein also we may attain to another degree of knowledge of +his love, by understanding that he has conquered, and so disabled +our foes, that they cannot now accomplish their designed enmity +upon us (Rom 5, Eph 5:26,27): but that when Satan, death, the grave +and sin have done to his people, whatever can by them be done, we +shall be still more than conquerors, (though on our side be many +disadvantages), through him that has loved us, over them (Rom +8:37). + +(4.) By this also we may yet see more of his love, in that as a +forerunner, he is gone into heaven to take possession thereof for +us (Heb 6:20): there to make ready, and to prepare for us our +summer-houses, our mansion, dwelling-places. As if we were the +lords, and he the servant! (John 14:2,3) Oh this love! + +(5.) Also we may see another degree of his love, in this, that +now in his absence, he has sent the third person in the Trinity to +supply his place as another comforter of us (John 16:7, 15:26), +that we may not think he has forgot us, not be left destitute of +a revealer of truth unto us (John 14:16). Yea, he has sent him to +fortify our spirits, and to strengthen us under all adversity; and +against our enemies of what account, or degree soever (Luke 21:15). + +(6.) In this also we may see yet more of the love of Christ, in +that though he is in heaven and we on earth: Nothing can happen +to his people to hurt them, but he feels it, is touched with it, +and counteth it as done unto himself: Yea, sympathizes with them, +and is afflicted, and grieved in their griefs, and their afflictions. + +(7.) Another thing by which also yet more of the love of Christ +is made manifest, and so may by us be known, is this: He is now, +and has been ever since his ascension into glory, laying out himself +as high-priest for us (Heb 7:24-26), that by the improving13 of +his merits before the throne of grace, in way of intercession, he +might preserve us from the ruins that our daily infirmities would +bring upon us (Heb 8:12): yea, and make our persons and performances +acceptable in his Father's sight (Rom 5:10, 1 Peter 2:5). + +(8.) We also see yet more of his love by this, that he will have +us where himself is, that we may behold and be partakers of his +glory (John 17:24). And in this degree of his love, there are many +loves. + +Then he will come for us, as a bridegroom for his bride (Matt +25:6-10). Then shall a public marriage be solemnized, and eternized +betwixt him and his church (Rev 19:6,7). Then she shall be wrapped +up in his mantles and robes of glory (Col 3:4). Then they shall be +separated, and separated from other sinners, and all things that +offend shall be taken away from among them (Matt 25:31, 13:41). +Then shall they be exalted to thrones, and power of judgment; +and shall also sit in judgment on sinful men and fallen angels, +acquiescing, by virtue of authority, with their king and head, +upon them (1 Cor 6:2,3). Then or from thenceforth for ever, there +shall be no more death, sorrow, hidings of his face, or eclipsing +of their glory for ever (Luke 20:36). And thus you may see what +rounds this our Jacob's ladder hath, and how by them we may climb, +and climb, even until we are climbed up to heaven: but now we are +set again; for all the glories, all the benefits, all the blessings, +and all the good things that are laid up in heaven for these; Who +can understand? + +2. A second thing whereby the love of Christ is some degrees of +it may be known, is this: That he should pass by angels and take +hold of us. Who so considereth the nature of spirits, as they are +God's workmanship, must needs confess, that as such, they have a +pre-eminency above that which is made of dust: This then was the +disparity 'twixt us and them; they being, by birth, far more noble +than we. But now, when both are fallen, and by our fall, both in +a state of condemnation, that Jesus Christ should choose to take +up us, the most inconsiderable, and pass by them, to their eternal +perdition and destruction: O love! love in a high degree to man: +For verily he took not hold of angels, but of the seed of Abraham +he took hold (Heb 2:16). Yet this is not all: In all probability +this Lord Jesus has ten times as much to do now he has undertaken +to be our Saviour, as he would have had, had he stepped over us +and taken hold on them. + +(1.) He needed not to have stooped so low as to take flesh upon +him; theirs being a more noble nature. + +(2.) Nor would he in all likelihood, have met with those contempts, +those scorns, those reproaches and undervaluings from them, as he +has all-along received in this his undertaking, and met with from +sinful flesh. For they were more noble than we, and would sooner +have perceived the design of grace, and so one would think more +readily have fallen in therewith, than [creatures in] such darkness +as we were, and still by sin are. + +(3.) They would not have had those disadvantages as we, for that +they would not have had a tempter, a destroyer, so strong and +mighty as ours is. Alas! had God left us, and taken them, though +we should have been ever so full of envy against their salvation; +yet being but flesh, what could we have done to them to have laid +obstacles in the way of their faith and hope, as they can and do +in ours? + +(4.) They, it may fairly be presumed, had they been taken, and we +left, and made partakers in our sted, while we had been shut out, +as they are, would not have put Christ so to it, now in heaven +(pray bear with the expression, because I want a better) as we by +our imperfections have done and do. Sin, methinks, would not have +so hanged in their natures as it doth in ours: their reason, and +sense, and apprehensions being more quick, and so more apt to have +been taken with this love of Christ, and by it more easily have +been sanctified. + +(5.) The law which they have broken, being not so intricate, as +that against which we have offended, theirs being a commandment +with faithfulness to abide in the place in which their Creator had +set them; methinks, considering also the aptness of their natures +as angels, would not have made their complete obedience so difficult. + +(6.) Nor can I imagine, but had they been taken, they, as creatures +excelling in strength, would have been more capable of rendering +these praises and blessings to God for eternal mercies, than such +poor sorry creatures as we are, could. But! "behold what manner +of love the Father hath bestowed upon us, that we should be called +the children of God" (1 John 3:1). That we, not they, that we +notwithstanding all that they have, or could have done to hinder +it, should be called the children of God. + +This therefore is an high degree of the love of Jesus Christ to +us, that when we and they were fallen, he should stoop and take up +us, the more ignoble, and leave so mighty a creature in his sins +to perish. + +3. A third thing whereby the love of Christ in some of the degrees +of it may be known, will be to consider more particularly the +way, and unwearied work that he hath with man to bring him to that +kingdom, that by his blood he hath obtained for him. + +(1.) Man, when the Lord Jesus takes him in hand to make him partaker +of the benefit, is found an enemy to his redeemer; nor doth all +the intelligence that he has had of the grace and love of Christ +to such, mollify him at all, to wit, before the day of God's power +comes (Rom 4:5, 5:7-10). And this is a strange thing. Had man, +though he could not have come to Christ, been willing that Christ +should have come to him, it had been something; it would have shewn +that he had taken his grace to heart, and considered of it: yea, +and that he was willing to be a sharer in it. But verily here is +no such thing; man, though he has free will, yet is willing by no +means to be saved God's way, to wit, by Jesus Christ, before (as +was said before) the day of God's power comes upon him. When the +good shepherd went to look for his sheep that was lost in the +wilderness, and had found it: did it go one step homewards upon +its own legs? did not the shepherd take her and lay her upon his +shoulder, and bring her home rejoicing (Luke 15). This then is +not love only, but love to a degree. + +(2.) When man is taken, and laid under the day of God's power: +When Christ is opening his ear to discipline, and speaking to him +that his heart may receive instruction; many times that poor man +is, as if the devil had found him, and not God. How frenzily he +imagines? how crossly he thinks? How ungainly he carries it under +convictions, counsels, and his present apprehension of things? +I know some are more powerfully dealt withal, and more strongly +bound at first by the world; but others more in an ordinary manner, +that the flesh, and reason may be seen, to the glory of Christ. +Yea, and where the will is made more quickly to comply with its +salvation, 'tis no thanks to the sinner at all (Job 4:18). 'Tis +the day of the power of the Lord that has made the work so soon +to appear. Therefore count this an act of love, in the height of +love; Love in a great degree (John 15:16). + +(3.) When Christ Jesus has made this mad man to come to himself, +and persuaded him to be willing to accept of his salvation: yet +he may not be trusted, nor left alone, for then the corruptions +that still lie scattering up and down in his flesh will tempt him +to it, and he will be gone; yea, so desperately wicked is the flesh +of saints, that should they be left to themselves but a little +while, none knows what horrible transgressions would break out. +Proof of this we have to amazement, plentifully scattered here +and there in the word. Hence we have the patience of God, and +his gentleness so admired (2 Chron 32:21): for through that it is +that they are preserved. He that keepeth Israel neither slumbers +nor sleeps (Psa 121:4), but watches for them, and over them every +moment, for he knows else they will be hurt (Isa 27:3). + +(4.) Yea, notwithstanding this, how often are saints found playing +truant, and lurking like thieves in one hole or other. Now, in +the guilt of backsliding by the power of this, and then in filth +by the power of that corruption (Jer 2:26). Yea, and when found in +such decayings, and under such revoltings from God, how commonly +do they hide their sin with Adam, and David, even until their +Saviour fireth out of their mouths a confession of the truth of +their naughtiness. "When I keep silence," said David, (and yet he +chose to keep silence after he had committed his wickedness) "my +bones waxed old through my roaring all the day long. For day and +night thy hand was heavy upon me, my moisture is turned into the +drought of summer" (Psa 32:3,4). but why didst thou not confess +what thou hadst done then? So I did, saith he, at last, and thou +forgavest the iniquity of my sin (verse 5). + +(5.) When the sins of saints are so visible and apparent to others, +that God for the vindication of his name and honour must punish +them in the sight of others; yea, must do it, as he is just: Yet +then for Christ's sake, he waveth such judgments, and refuseth to +inflict such punishments as naturally tend to their destruction, +and chooseth to chastise them with such rods and scourges, as may +do them good in the end; and that they may not be condemned with +the world (1 Cor 11:31,32). Wherefore the Lord loves them, and +they are blessed, whom he chasteneth and teacheth out of his law +(Heb 12:5-8, Psa 94:12). And these things are love to a degree. + +(6.) That Christ should supply out of his fullness the beginnings +of grace in our souls, and carry on that work of so great concern, +and that which at times we have so little esteem of, is none of +the least of the aggravations of the love of Christ to his people. +And this work is as common as any of the works of Christ, and +as necessary to our salvation, as is his righteousness, and the +imputation thereof to our justification: For else how could we +hold out to the end (Matt 24:13); and yet none else can be saved. + +(7.) And that the love of Christ should be such to us that he +will thus act, thus do to, and for us, with gladness; (as afore +is manifest by the parable of the lost sheep) is another degree +of his love towards us: And such an one too, as is none of the +lowest rate. I have seen hot love, soon cold; and love that has +continued to act, yet act towards the end, as the man that by +running, and has run himself off his legs, pants, and can hardly +run any longer: but I never saw love like the love of Christ, who +as a giant, and bridegroom coming out of his chamber, and as a +strong man, rejoiceth to run his race (Psa 19:5). Loving higher +and higher, stronger and stronger, I mean as to the lettings out +of love, for he reserveth the best wine even till the last (John +2:10). + +(8.) I will conclude with this, that his love may be known in many +degrees of it, by that sort of sinners whose salvation he most +rejoiceth in, and that is, in the salvation of the sinners that are +of the biggest size: Great sinners, Jerusalem sinners, Samaritan +sinners, publican sinners. I might urge moreover, how he hath +proportioned invitations, promises and examples of his love, for +the encouragement and support of those whose souls would trust in +him: By which also great degrees of his love may be understood. +But we will come now to the third thing that was propounded. + +Thirdly, But the greatest attainment that as to the understanding +of the love of Christ, we can arrive to here, is to know that +it passes knowledge: And to know the love of Christ that passeth +knowledge. This truth discovereth itself, + +1. By the text itself, for the Apostle here, in this prayer of his +for the Ephesians, doth not only desire that they may know, but +describeth that thing which he prays they may know, by this term, +It passeth knowledge. And to know the love of Christ which passeth +knowledge. As our reason and carnal imagination will be rudely, +and unduly tampering with any thing of Christ, so more especially +with the love and kindness of Christ: Judging and concluding that +just such it is, and none other, as may be apprehended by them: +Yea, and will have a belief that just so, and no otherwise are +the dimensions of this love; nor can it save beyond our carnal +conceptions of it. Saying to the soul as Pharaoh once did to Israel +in another case: "Let the Lord be with you as I shall" (judge it +meet he should) "let you go." We think Christ loves us no more +than we do think he can, and so conclude that his love is such as +may by us be comprehended, or known to the utmost bounds thereof. +But these are false conceptions, and this love of Christ that +we think is such, is indeed none of the love of Christ, but a +false image thereof, set before our eyes. I speak not now of weak +knowledge, but of foolish and bold conclusions. A man through +unbelief may think that Christ has no love for him, and yet Christ +may love him with a love that passeth knowledge. But when men in +the common course of their profession, will be always terminating +here, that they know how, and how far Christ can love, and +will thence be bold to conclude of their own safety, and of the +loss and ruin of all that are not in the same notions, opinions, +formalities, or judgments as they: this is the worst and greatest +of all. The text therefore, to rectify those false and erroneous +conclusions, says, It is a love that passeth knowledge. + +And it will be worth our observation to take notice that men, +erroneous men, do not put these limits so commonly to the Father +and his love, as [to] the Son and his. Hence you have some that +boast that God can save some who have not the knowledge of the +person of the mediator Jesus Christ the righteous; as the heathens +that have, and still do make a great improvement of the law and +light of nature: crying out with disdain against the narrowness, +rigidness, censoriousness, and pride of those that think the +contrary. Being not ashamed all the while to eclipse, to degrade, +to lessen and undervalue the love of Jesus Christ; making of him +and his undertakings, to offer himself a sacrifice to appease the +justice of God for our sins, but a thing indifferent, and in its +own nature but as other smaller matters. + +But all this while the devil knows full well at what game he plays, +for he knows that without Christ, without faith in his blood, there +is no remission of sins. Wherefore, saith he, let these men talk +what they will of the greatness of the love of God as creator, so +they sleight and undervalue the love of Christ as mediator. And +yet it is worth our consideration, that the greatness of the love +of God is most expressed in his giving of Christ to be a Saviour, +and in bestowing his benefits upon us that we may be happy through +him. + +But to return, The love of Christ that is so indeed, is love that +passeth knowledge: and the best and highest of our knowledge of +it is, that we know it to be such. + +2. Because I find that at this point, the great men of God, of old, +were wont to stop, be set, and beyond which they could not pass. +'Twas this that made Moses wonder (Deu 4:31-34). 'Twas this that +made David cry out, How great and wonderful are the works of God? +"thy thoughts to usward: they cannot be reckoned up in order unto +thee: If I would declare and speak of them, they are more than +can be numbered" (Psa 40:5). And again, "How precious also are thy +thoughts unto me, O God! how great is the sum of them! If I should +count them, they are more in number than the sand" (Psa 139:17,18). +And a little before, "such knowledge is too wonderful for me" +(verse 6). Isaiah saith, there hath not entered into the heart of +man what God has prepared for them that wait for him (Isa 64:4). +Ezekiel says, this is the river that cannot be passed over (47:5): +And Micah to the sea, (7:19) and Zechariah to a fountain, hath +compared this unsearchable love (13:1). Wherefore the Apostle's +position, That the love of Christ is that which passeth knowledge, +is a truth not to be doubted of: Consequently, to know this, and +that it is such, is the farthest that we can go. This is to justify +God, who has said it, and to magnify the Son, who has loved us +with such a love: And the contrary is to dishonour him, to lessen +him, and to make him a deficient Saviour. For suppose this should +be true, that thou couldest to the utmost comprehend this love; +yet unless, by thy knowledge thou canst comprehend beyond all +evil of sin, or beyond what any man sins, who shall be saved, can +spread themselves or infect: Thou must leave some pardonable man +in an unpardonable condition. For that thou canst comprehend this +love, and yet canst not comprehend that sin. This makes Christ a +deficient Saviour. Besides, if thou comprehendest truly; the word +that says, it passeth knowledge, hast lost its sanctity, its truth. + +It must therefore be, that this love passeth knowledge; and that +the highest pitch that a man by knowledge can attain unto, as to +this, is to know that it passeth knowledge. My reason is, for that +all degrees of love, be they never so high, or many, and high, yet, +if we can comprehend them, rest in the bowels of our knowledge, +for that only which is beyond us, is that which passeth knowledge. +That which we can reach, cannot be the highest: And if a man +thinks there is nothing beyond what he can reach, he has no more +knowledge as to that: but if he knows that together with what he +hath already reached, there is that which he cannot reach, before +[him]; then he has a knowledge for that also, even a knowledge, that +it passeth knowledge. 'Tis true a man that thus knoweth may have +divers conjectures about that thing that is beyond his knowledge. Yea, +in reason it will be so, because he knows that there is something +yet before him: But since the thing itself is truly beyond his +knowledge, none of his conjectures about that thing may be counted +knowledge. Or suppose a man that thus conjectureth, should hit +right as to what he now conjectures; his right hitting about that +thing may not be called knowledge: It is as yet to him but as an +uncertain guess, and is still beyond this knowledge. + +Quest. But, may some say, what good will it do a man to know that +the love of Christ passeth knowledge? one would think that it should +do one more good to believe that the knowledge of the whole love +of Christ might be attainable. + +Answer. That there is an advantage in knowing that the love of +Christ passeth knowledge; must not be questioned, for that the +Apostle saith it doth (2 Tim 3:16). For to know what the holy word +affirms, is profitable: nor would he pray that we might know that +which passeth knowledge, were there not by our knowing of it, some +help to be administered. But to shew you some of the advantages +that will come to us by knowing that the love of Christ passeth +knowledge. + +(1.) By knowing of this a child of God has in reserve for himself, +at a day, when all that he otherwise knows, may be taken from him +through the power of temptation. Sometimes a good man may be so +put to it, that all that he knows comprehensively may be taken from +him: to wit, the knowledge of the truth of his faith, or that he +has the grace of God in him, or the like, that I say may be taken +from him. Now if at this time, he knows the love of Christ that +passeth knowledge, he knows a way in all probability to be recovered +again. For if Christ Jesus loves with a love that passeth knowledge: +then, saith the soul, that is thus in the dark, he may love me +yet, for ought I know, for I know that he loves with a love that +passeth knowledge; and therefore I will not utterly despond. Yea, +if Satan should attempt to question whether ever Christ Jesus will +look upon me or no: the answer is, if I know the love that passes +knowledge: But he may look upon me, (O, Satan) yea, and love, +and save me too, for ought I poor sinner know; for he loves with +a love that passeth knowledge. If I be fallen into sin that lies +hard upon me, and my conscience fears, that for this there is no +forgiveness. The help for a stay from utter despair is at hand: +but there may, say I, for Christ loves, with a love that passeth +knowledge. If Satan would dissuade me from praying to God, +by suggesting as if Christ would not regard the stammering, and +chattering prayer of mine. The answer is ready, but he may regard +for ought I know; for he loves with a love that passeth knowledge. +If the tempter doth suggest that thy trials, and troubles, and +afflictions, are so many, that it is to be thought thou shall +never get beyond them. The answer is near, but for ought we know, +Christ may carry me through them all, for he loves with a love +that passeth knowledge. Thus I say, is relief at hand, and a help +in reserve for the tempted, let their temptations be what they will. +This therefore is the weapon that will baffle the devil when all +other weapons fail; for ought I know, Christ may save me, for he +loves with a love that passeth knowledge. Yea, suppose he should +drive me to the worst of fears, and that is to doubt that I +neither have nor shall have for ever the grace of God in my soul. +The answer is at hand, but I have or may have it, for Christ +loves with a love that passeth knowledge. Thus therefore you may +see that in this prayer of Paul, there is a great deal of good. +He prays, when he prays that we might know the love of Christ that +passeth knowledge: that we may have a help at hand, and relief +against all the horrible temptations of the devil. For this is a +help at hand, a help that is ready to fall in with us, if there +be yet remaining with us, but the least grain of right reasoning +according to the nature of things. For if it be objected against +a man that he is poor, because he has but a groat in his pocket; +yet if he has an unknown deal of money in his trunks, how easy +is it for him to recover himself from that slander, by returning +the knowledge of what he has, upon the objector. This is the case, +and thus it is, and will be with them that know the love of Christ +that passeth knowledge. Wherefore, + +(2.) By this knowledge, room is made for a Christian, and liberty +is ministered unto him, to turn himself every way in all spiritual +things. This is the Christian's rehoboth, that well for which the +Philistines have no heart to strive, and that which will cause +that we be fruitful in the land (Gen 26:22). + +If Christians know not with this knowledge, they walk in the world +as if they were pinioned; or as if fetters were hanged on their +heels. But this enlarged their steps under them (2 Sam 22:37): +by the knowledge of this love they may walk at liberty, and their +steps shall not be straitened. This is that which Solomon intends +when he saith, "Get wisdom, and get understanding" (Prov 4:5). +Then "when thou goest, thy steps shall not be straitened, and when +thou runnest, thou shalt not stumble" (Prov 4:12). A man that has +only from hand to mouth, is oft put to it to know how to use his +penny, and comes off also, many times, but with an hungry belly; +but he that has, not only that, but always over and to spare, he +is more at liberty, and can live in fullness, and far more like a +gentleman. There is a man has a cistern, and that is full of water: +there is another also, that has his cistern full, and withal, his +spring in his yard; but a great drought is upon the land in which +they dwell: I would now know, which of these two have the most +advantage to live in their own minds at liberty, without fear of +wanting water? Why this is the case in hand. There is a Christian +that knows Christ in all those degrees of his love that are +knowable, but he knoweth Christ nothing in his love that passeth +knowledge. There is another Christian, and he knows Christ, as the +first, but withal, he also knows him as to his love that passeth +knowledge. Pray now tell me, which of these two are likeliest to +live most like a Christian, that is, like a spiritual prince, and +like him that possesseth all things? which has most advantage to +live in godly largeness of heart, and is most at liberty in his +mind? which of these two have the greatest advantage to believe, +and the greatest engagements laid upon him to love the Lord Jesus? +which of these have also most in readiness to resist the wiles of +the devil, and to subdue the power and prevalency of corruptions? +'Tis this, that makes men fathers in Christianity. "I write unto +you, fathers, because ye have known;--I have written unto you, +fathers, because ye have known" (1 John 2:13-14), why, have not +others known, not so as the fathers? The fathers have known and +known. They have known the love of Christ in those degrees of love +which are knowable, and have also known the love of Christ to be +such which passeth knowledge. In my father's house is bread enough +and to spare, was that that fetched the prodigal home (Luke +15:17). And when Moses would speak an endless all to Israel, for +the comfort and stay of their souls, he calls their God, "The +fountain of Jacob upon a land of corn and wine" (Deu 33:28). + +(3.) By this knowledge, or knowing of the love of Christ which +passeth knowledge, there is begot in Christians a greater desire to +press forwards to that which is before them (Phil 3:12-21). What +is the reason of all that sloth, carnal contentedness, and listlessness +of spirit in Christians, more than the ignorance of this. For he +that thinks he knows what can be known, is beyond all reason that +should induce him to seek yet after more. Now the love of Christ +may be said, not to be knowable, upon a threefold account: [namely]. +For that my knowledge is weak. For that my knowledge is imperfect. +Or for that, though my knowledge be never so perfect, because the +love of Christ is eternal. + +There is love that is not to be apprehended by weak knowledge. +Convince a man of this, and then, if the knowledge of what he +already has, be truly sweet to his soul (Prov 2:10), it will stir +him up with great heartiness to desire to know what more of this +is possible. + +There is love beyond what he knows already, who is indued with the +most perfect knowledge, that man here may have. Now if what this +man knows already of this love is indeed sweet unto him; then it +puts him upon hearty desires that his soul may yet know more. And +because there is no bound set to man, how much he may know in this +life thereof; therefore his desires, notwithstanding what he has +attained, are yet kept alive, and in the pursuit after the knowledge +of more of the love of Christ. And God in old time has taken it +so well at the hands of some of his, that their desires have been +so great, that when, as I may say, they have known as much on earth +as is possible for them to know; (that is by ordinary means) he +has come down to them in visions and revelations; or else taken +them up to him for an hour or two into paradise, that they might +know, and then let them down again. + +But this is not all, There is a knowledge of the love of Christ, +that we are by no means capable of until we be possessed of the +heavens. And I would know, if a man indeed loveth Christ, whether +the belief of this be not one of the highest arguments that can +be urged, to make such an one weary of this world, that he may be +with him. To such an one, "to live is Christ, and to die is gain" +(Phil 1:21-23). And to such an one, it is difficult to bring +his mind to be content to stay here a longer time; except he be +satisfied that Christ has still work for him here to do. + +I will yet add, There is a love of Christ, I will not say, that +cannot be known, but I will say, that cannot be enjoyed; no, not +by them now in heaven (in soul) until the day of judgment. And the +knowledge of this, when it has possessed even men on earth, has +made them choose a day of judgment, before a day of death, that +they might know what is beyond that state and knowledge which +even the spirits of just men made perfect, now do enjoy in heaven +(2 Cor 5:4). Wherefore, as I said at first, To know the love of +Christ that passeth knowledge, is advantageous upon this account; +it begetteth in Christians a great desire to reach, and press +forward to that which is before. + +One thing more, and then, as to this reason, I have done. Even that +love of Christ that is absolutely unknowable, as to the utmost +bound thereof because it is eternal, will be yet in the nature +of it sweet and desirable, because we shall enjoy or be possessed +of it so. This therefore, if there were no more, is enough, when +known, to draw away the heart from things that are below, to +itself. + +(4.) The love that passeth knowledge. The knowledge of that is a +very fruitful knowledge. It cannot be, but it must be fruitful. +Some knowledge is empty, and alone, not attended with that good, +and with those blessings wherewith this knowledge is attended. Did +I say, it is fruitful? I will add, it is attended with the best +fruit; it yieldeth the best wine: It fills the soul with all the +fullness of God. "And to know the love of Christ which passeth +knowledge, that ye may be filled with all the fullness of God." +God is in Christ, and makes himself known to us by the love of +Christ. "Whosoever transgresseth, and abideth not in the doctrine +of Christ, hath not God," for God is not to be found nor enjoyed, +but in him, consequently, he that hath, and abideth in the doctrine +of Christ, "hath both the Father and the Son" (2 John 9). Now, +since there are degrees of knowledge of this doctrine, and since +the highest degree of the knowledge of him, is to know that he +has a Love that passeth knowledge, it follows, that if he that +has the least saving knowledge of this doctrine, hath God; he that +hath the largest knowledge of it, has God much more, or, according +to the text, is filled with all the fullness of God. What this +fullness of God should be, is best gathered from such sayings of +the Holy Ghost, as come nearest to this, in language, filled, + +Full of goodness (Rom 15:14). + +Full of faith (Acts 6:5). + +Full of the Holy Ghost (Acts 7:55). + +Full of assurance of faith (Heb 10:22). + +Full of assurance of hope (Heb 6:11). + +Full of joy unspeakable, and full of glory (1 Peter 1:8). + +Full of joy (1 John 1:4). + +Full of good works (Acts 11:36). + +Being filled with the knowledge of his will (Col 1:9). + +Being filled with the spirit (Eph 5:18). + +Filled with the fruits of righteousness, which are by Jesus Christ +unto the glory and praise of God (Phil 4:11). These things to be +sure are included either for the cause or effect of this fullness. +The cause they cannot be, for that is God's, by his Holy Spirit. +The effects therefore they are, for wherever God dwells in the +degree intended in the text, there is shewn in an eminent manner, +by these things, "what is the riches of the glory of his inheritance +in the saints" (Eph 1:18). But these things dwell not in that +measure specified by the text, in any, but those who know the love +of Christ which passeth knowledge. + +But what a man is he that is filled with all these things! or that +is, as we have it in the text, "filled with all the fullness of +God!" Such men are, at this day, wanting in the churches. These +are the men that sweeten churches, and that bring glory to God +and to religion. And knowledge will make us such, such knowledge +as the Apostle here speaketh of.14 I have now done, when I have +spoken something by way of USE unto you, from what hath been said. +And, + +Use First, Is there such breadth, and length, and depth, and +height in God, for us? And is there toward us love in Christ that +passeth knowledge? Then this shews us, not only the greatness of +the majesty of the Father and the Son, but the great good will +that is in their heart to them that receive their word. + +God has engaged the breadth, and length and depth, and height of +the love, the wisdom, the power, and truth that is in himself, for +us; and Christ has loved us with a love that passeth knowledge. +We may well say, "Who is like thee, O Lord, among the gods?" (Exo +15:11). Or, as another prophet has it, "Who is a God like unto +thee, that pardoneth iniquity, and passeth by the transgression +of the remnant of his heritage? he retaineth not his anger for +ever: because he delighteth in mercy" (Micah 7:18). Yea, no words +can sufficiently set forth the greatness of this love of God and +his Son to us poor miserable sinners. + +Use Second, Is there so great a heart for love, towards us, both +in the Father and in the Son? Then let us be much in the study +and search after the greatness of this love. This is the sweetest +study that a man can devote himself unto; because it is the study +of the love of God and of Christ to man. Studies that yield far +less profit than this, how close are they pursued, by some who +have adapted themselves thereunto? Men do not use to count telling +over of their money burdensome to them, nor yet the recounting of +their grounds, their herds, and their flocks, when they increase. +Why? the study of the unsearchable love of God in Christ to man, +is better in itself, and yields more sweetness to the soul of +man, than can ten thousand such things as but now are mentioned. +I know the wise men of this world, of whom there are many, will +say as to what I now press you unto; Who can shew us any good in +it? But Lord, lift thou up the light of thy countenance upon us. +Thou hast put gladness in my heart, more than in the time that +their corn and their wine increaseth (Psa 4:6,7). David also said +that his meditation on the Lord should be sweet. Oh, there is in +God and in his Son, that kindness for the sons of men, that, did +they know it, they would like to retain the knowledge of it in +their hearts. They would cry out as she did of old; "Set me as a +seal upon thy heart, as a seal upon thine arm: For love is strong +as death" (Song 8:6,7). Every part, crumb, grain, or scrap of this +knowledge, is to a Christian, as drops of honey are to sweet-palated +children, worth the gathering up, worth the putting to the taste +to be relished. Yea, David says of the word which is the ground +of knowledge: "It is sweeter than honey or the honey-comb. More," +saith he, "to be desired are they than gold; yea, than much fine +gold; sweeter also than honey or the honey-comb" (Psa 19:10). Why +then do not Christians devote themselves to the meditation of this +so heavenly, so goodly, so sweet, and so comfortable a thing, that +yieldeth such advantage to the soul? The reason is, these things +are talked of, but not believed: did men believe what they say, +when they speak so largely of the love of God, and the love of +Jesus Christ, they would, they could not but meditate upon it. +There are so many wonders in it, and men love to think of wonders. +There is so much profit in it, and men love to think of that +which yields them profit. But, as I said, the belief of things is +wanting. Belief of a thing will have strong effects, whether the +ground for it be true, or false. As suppose one of you should, +when you are at a neighbour's house, believe that your own house +is on fire, whilst your children are fast asleep in bed, though +indeed there were no such thing; I will appeal to any of you if +this belief would not make notable work with and upon your hearts. +Let a man believe he shall be damned, though afterwards it is +evident he believed a lie, yet what work did that belief make in +that man's heart; even so, and much more, the belief of heavenly +things will work, because true and great, and most good; also, +where they are indeed believed, their evidence is managed upon +their spirit, by the power and glory of the Holy Ghost itself: +Wherefore let us study these things. + +Use Third, Let us cast ourselves upon this love. No greater +encouragement can be given us, than what is in the text and about +it. It is great, it is love that passeth knowledge. Men that are +sensible of danger, are glad when they hear of such helps upon +which they may boldly venture for escape. Why such an help and +relief, the text helpeth trembling and fearful consciences to. +Fear and trembling as to misery hereafter, can flow but from what +we know, feel, or imagine: but the text speaks of a love that +is beyond that we can know, feel, or imagine, even of a love +that passeth knowledge; consequently of a love that goes beyond +all these. Besides, the Apostle's conclusion upon this subject, +plainly makes it manifest that this meaning which I have put upon +the text, is the mind of the Holy Ghost. "Now unto him," saith +he, "that is able to do exceeding abundantly above all that we ask +or think, according to the power that worketh in us, unto him be +glory in the church by Christ Jesus, throughout all ages, world +without end. Amen" (Eph 3:20,21). What can be more plain? what +can be more full? What can be more suitable to the most desponding +spirit in any man? He can do more than thou knowest he will. He +can do more than thou thinkest he can. What dost thou think? why, +I think, saith the sinner, that I am cast away. Well, but there +are worse thoughts than these, therefore think again. Why, saith +the sinner, I think that my sins are as many as the sins of all +the world. Indeed this is a very black thought, but there are worse +thoughts than this, therefore prithee think again. Why, I think, +saith the sinner, that God is not able to pardon all my sins. Ay, +now thou hast thought indeed. For this thought makes thee look +more like a devil than a man, and yet because thou art a man and +not a devil, see the condescension and the boundlessness of the +love of thy God. He is able to do above all that we think! Couldest +thou (sinner) if thou hadst been allowed, thyself express what thou +wouldest have expressed, the greatness of the love thou wantest, +with words that could have suited thee better? for 'tis not said +he can do above what we think, meaning our thinking at present, +but above all we can think, meaning above the worst and most +soul-dejecting thoughts that we have at any time. Sometimes the +dejected have worse thoughts than at other times they have. Well, +take them at their worst times, at times when they think, and +think, till they think themselves down into the very pangs of hell; +yet this word of the grace of God, is above them, and shews that +he can yet recover and save these miserable people. And now I am +upon this subject, I will a little further walk and travel with +the desponding ones, and will put a few words in their mouths for +their help against temptations that may come upon them hereafter. +For as Satan follows such now, with charges and applications of +guilt, so he may follow them with interrogatories and appeals: +for he can tell how by appeals, as well as by charging of sin, +to sink and drown the sinner whose soul he has leave to engage. +Suppose therefore that some distressed man or woman, should after +this way be engaged, and Satan should with his interrogatories, +and appeals be busy with them to drive them to desperation; the +text last mentioned, to say nothing of the subject of our discourse, +yields plenty of help for the relief of such an one. Says Satan, +dost thou not know that thou hast horribly sinned? yes, says the +soul, I do. Says Satan, dost thou not know, that thou art one of +the vilest in all the pack of professors? yes, says the soul, I +do. Says Satan, doth not thy conscience tell thee that thou art +and hast been more base than any of thy fellows can imagine thee +to be? Yes, says the soul; my conscience tells me so. Well, saith +Satan, now will I come upon thee with my appeals. Art thou not a +graceless wretch? Yes. Hast thou an heart to be sorry for this +wickedness? No, not as I should. And albeit, saith Satan, thou prayest +sometimes, yet is not thy heart possessed with a belief that God +will not regard thee? yes, says the sinner. Why then despair, and +go hang thyself, saith the devil. And now we are at the end of +the thing designed and driven at by Satan. But what shall I now +do, saith the sinner; I answer, take up the words of the text +against him, Christ loves with a love that passeth knowledge, and +answereth him farther, saying Satan, though I cannot think that +God loves me; though I cannot think that God will save me; yet I +will not yield to thee: for God can do more than I think he can. +And whereas thou appealest unto me, if whether when I pray, my +heart is not possessed with unbelief that God will not regard me; +that shall not sink me neither: for God can do abundantly above +what I ask or think. Thus this text helpeth, where obstructions +are put in against our believing, and thereby casting ourselves +upon the love of God in Christ for salvation. + +And yet this is not all, for the text is yet more full: "He is +able to do abundantly more," yea, "exceeding abundantly more," or +"above all that we ask or think." It is a text made up of words +picked and packed together by the wisdom of God, picked and packed +together on purpose for the succour and relief of the tempted, that +they may when in the midst of their distresses, cast themselves +upon the Lord their God. He can do abundantly more than we ask. +Oh! says the soul, that he would but do so much for me as I could +ask him to do! How happy a man should I then be. Why, what wouldest +thou ask for, sinner? you may be sure, says the soul, I would ask +to be saved from my sins; I would ask for faith in, and love to, +Christ; I would ask to be preserved in this evil world, and ask +to be glorified with Christ in heaven. He that asketh of all this, +doth indeed ask for much, and for more than Satan would have him +believe that God is able or willing to bestow upon him; but mark, +the text doth not say, that God is able to do all that we can ask +or think, but that he is able to do above all, yea, abundantly +above all, yea, exceeding abundantly above all that we ask or +think. What a text is this! What a God have we! God foresaw the +sins of his people, and what work the devil would make with their +hearts about them, and therefore to prevent their ruin by his +temptation, he has thus largely, as you see, expressed his love by +his word. Let us therefore, as has been bidden us, make this good +use of this doctrine of grace, as to cast ourselves upon this love +of God in the times of distress and temptation. + +Use Fourth, Take heed of abusing this love. This exhortation seems +needless; for love is such a thing, that one would think none could +find in their heart to abuse. But for all that, I am of opinion, +that there is nothing that is more abused among professors this +day, than is this love of God. There has of late more light about +the love of Christ broke out, than formerly: every boy now can talk +of the love of Christ; but this love of Christ has not been rightly +applied by preachers, or else not rightly received by professors. +For never was this grace of Christ so turned into lasciviousness, +as now. Now it is a practice among professors to learn to be vile, +of the profane. Yea, and to plead for that vileness: Nay, we will +turn it the other way, now it is so that the profane do learn to +be vile of those that profess (They teach the wicked ones their +ways): a thing that no good man should think on but with blushing +cheeks (Jer 2:33).15 Jude speaketh of these people, and tells us +that they, notwithstanding their profession, deny the only Lord +God, and our Saviour Jesus Christ (verse 4). "They profess," saith +Paul, "that they know God; but in works they deny him, being +abominable, and disobedient, and unto every good work reprobate" +(Titus 1:16). + +But I say, let not this love of God and of Christ, be abused. 'Tis +unnatural to abuse love, to abuse love is a villany condemned of +all, yea, to abuse love, is the most inexcusable sin of all. It is +next the sin of devils to abuse love, the love of God and of Christ. + +And what says the Apostle? "Because they received not the love +of the truth, that they might be saved, therefore God shall send +them strong delusion that they should believe a lie, that they all +might be damned, who believed not the truth, but had pleasure in +unrighteousness" (2 Thess 2:10-12). And what can such an one say +for himself in the judgment, that shall be charged with the abuse +of love? Christians, deny yourselves, deny your lusts, deny the +vanities of this present life, devote yourselves to God; become +lovers of God, lovers of his ways, and "a people zealous of good +works"; then shall you show one to another, and to all men, that you +have not received the grace of God in vain (2 Cor 6:1). Renounce +therefore the hidden things of dishonesty, walk not in craftiness, +nor handle God's word deceitfully, but by manifestation of the +truth, commend yourselves to every man's conscience in the sight +of God. Do this, I say, yea, and so endeavour such a closure with +this love of God in Christ, as may graciously constrain you to do +it, because, when all proofs of the right receiving of this love +of Christ shall be produced, none will be found of worth enough +to justify the simplicity of our profession, but that which makes +us "zealous of good works" (Titus 2:14). And what a thing will it +be to be turned off at last, as one that abused the love of Christ! +as one that presumed upon his lusts, this world, and all manner +of naughtiness, because the love of Christ to pardon sins was so +great! What an unthinking, what a disingenuous one wilt thou be +counted at that day! yea, thou wilt be found to be the man that +made a prey of love, that made a stalking-horse of love, that made +of love a slave to sin, the devil and the world, and will not that +be bad? (Read Eze 16) + +Use Fifth, Is the love of God and of Christ so great? let us then +labour to improve it to the utmost for our advantage, against all +the hindrances of faith. + +To what purpose else is it revealed, made mention of, and commended +to us? We are environed with many enemies, and faith in the love +of God and of Christ, is our only succour and shelter. Wherefore +our duty and wisdom and privilege is, to improve this love for +our own advantage. Improve it against daily infirmities, improve +it against the wiles of the devil; improve it against the threats, +rage, death, and destruction, that the men of this world continually +with their terror set before you. But how must that be done? why, +set this love and the safety that is in it, before thine eyes; +and behold it while these things make their assaults upon thee. +These words, the faith of this, God loves me, will support thee +in the midst of what dangers may assault thee. And this is that +which is meant, when we are exhorted to rejoice in the Lord (Phil +3:1), to make our boast in the Lord (Psa 44:8); to triumph in +Christ (2 Cor 2:14); and to set the Lord always before our face +(Psa 16:8). For he that can do this thing stedfastly, cannot +be overcome. For in God there is more than can be in the world, +either to help or hinder; wherefore if God be my helper, if God +loves me, if Christ be my redeemer, and has bestowed his love that +passeth knowledge upon me, who can be against me? (Heb 13:6, Rom +8:31) and if they be against me, what disadvantage reap I thereby; +since even all this also, worketh for my good? This is improving +the love of God and of Christ for my advantage. The same course +should Christians also take with the degrees of this love, even +set it against all the degrees of danger; for here deep calleth +unto deep. There cannot be wickedness and rage wrought up to +such or such a degree, as of which it may be said, there are not +degrees in the love of God and of Christ to match it. Wherein +Pharaoh dealt proudly against God's people, the Lord was above +him (Exo 18:11), did match and overmatch him; he came up to him, +and went beyond him; he collared with him, overcame him, and +cast him down. "The Lord is a man of war, the Lord is his name. +Pharaoh's chariots and his host hath he cast into the sea--they +sank into the bottom as a stone" (Exo 15:5). There is no striving +against the Lord that hath loved us; there is none that strive +against him can prosper. If the shields of the earth be the Lord's +(Psa 47:9), then he can wield them for the safeguard of his body +the church; or if they are become incapable of being made use of +any longer in that way, and for such a thing, can he not lay them +aside, and make himself new ones? Men can do after this manner, +much more God. But again, if the miseries, or afflictions which +thou meetest with, seem to thee to overflow, and to go beyond +measure, above measure, and so to be above strength, and begin to +drive thee to despair of life (2 Cor 1:8); then thou hast also, +in the love of God, and of Christ, that which is above, and that +goes beyond all measure also, to wit, love unsearchable, unknown, +and "that can do exceeding abundantly above all that we ask or +think." Now God hath set them one against the other, and 'twill +be thy wisdom to do so too, for this is the way to improve this +love. But, though it be easy, thus to admonish you to do, yet you +shall find the practical part more difficult; wherefore, here it +may not be amiss, if I add to these, another head of COUNSEL. + +Counsel First, Then, Wouldest thou improve this love of God and +of Christ to thy advantage, Why then thou must labour after the +knowledge of it. This was it that the Apostle prayed for, for +these Ephesians, as was said before, and this is that that thou +must labour after, or else thy reading and my writing, will, as to +thee, be fruitless. Let me then say to thee, as David to his son +Solomon, "And thou Solomon, my son, know thou the God of thy +father" (1 Chron 28:9). Empty notions of this love will do nothing +but harm, wherefore, they are not empty notions that I press thee +to rest in, but that thou labour after the knowledge of the favour +of this good ointment (Song 1:3), which the Apostle calleth the +favour of the knowledge of this Lord Jesus (2 Cor 2:14). Know it, +until it becometh sweet or pleasant to thy soul, and then it will +preserve and keep thee (Prov 2:10,11). Make this love of God and +of Christ thine own, and not another's. Many there are that can +talk largely of the love of God to Abraham, to David, to Peter and +Paul. But that is not the thing, give not over until this love +be made thine own; until thou find and feel it to run warm in +thy heart by the shedding of it abroad there, by the spirit that +God hath given thee (Rom 5:5). Then thou wilt know it with an +obliging and engaging knowledge; yea, then thou wilt know it with +a soul-strengthening, and soul-encouraging knowledge. + +Counsel Second, Wouldest thou improve this love? then set it +against the love of all other things whatsoever, even until this +love shall conquer thy soul from the love of them to itself. + +This is Christian. Do it therefore, and say, why should any thing +have my heart but God, but Christ? He loves me, he loves me with +love that passeth knowledge. He loves me, and he shall have me: +he loves me, and I will love him: his love stripped him of all for +my sake; Lord let my love strip me of all for thy sake. I am a son +of love, an object of love, a monument of love, of free love, of +distinguishing love, of peculiar love, and of love that passeth +knowledge: and why should not I walk in love? In love to God, in +love to men, in holy love, in love unfeigned? This is the way to +improve the love of God for thy advantage, for the subduing of +thy passions, and for sanctifying of thy nature. 'Tis an odious +thing to hear men of base lives talking of the love of God, of +the death of Christ, and of the glorious grace that is presented +unto sinners by the word of the truth of the gospel. Praise is +comely for the upright, not for the profane. Therefore let him +speak of love that is taken with love, that is captivated with +love, that is carried away with love. If this man speaks of it, +his speaking signifies something; the powers, and bands of love are +upon him, and he shews to all that he knows what he is speaking of. +But the very mentioning of love, is in the mouth of the profane, +like a parable in the mouth of fools, or as salt unsavory. Wherefore, +Christian, improve this love of God as thou shouldest, and that +will improve thee as thou wouldest. Wherefore, + +Counsel Third, If thou wouldest improve this love, keep thyself +in it. "Keep yourselves in the love of God" (Jude 21). This text +looks as if it favoured the Socinians, but there is nothing of that +in it. And so doth that, "If ye keep my commandments, ye shall +abide in my love: even as I have kept my Father's commandments and +abide in his love" (John 15:10). The meaning then is this, that +living a holy life is the way, after a man has believed unto +justification, to keep himself in the savour and comfort of the +love of God. And Oh, that thou wouldest indeed so do. And that +because, if thou shall want the savour of it, thou will soon want +tenderness to the commandment, which is the rule by which thou +must walk, if thou wilt do good to thyself, or honour God in the +world. "To him that ordereth his conversation aright, will I shew +the salvation of God" (Psa 50:23). He that would live a sweet, +comfortable, joyful life, must live a very holy life. This is the +way to improve this love to thyself indeed. + +Counsel Fourth, To this end, you must take root and be grounded +in love; that is, you must be well settled, and stablished in this +love, if indeed you would improve it. You must not be shaken as +to the doctrine and grounds of it (Eph 3:17). These you must be +well acquainted with: for he that is but a child in this doctrine, +is not capable as yet, of falling in with these exhortations: For +such waver, and fear when tempted; and "he that feareth is not +made perfect in love" (1 John 4:18), nor can he so improve it for +himself and soul's good as he should. + +Counsel Fifth, and lastly, Keep, to this end, those grounds, and +evidences that God hath given you of your call to be partakers of +this love, with all clearness upon your hearts, and in your minds. +For he that wants a sight of them, or a proof that they are true +and good, can take but little comfort in this love. There is a +great mystery in the way of God with his people. He will justify +them without their works, he will pardon them for his Son's sake: +but they shall have but little comfort of what he hath done, doth, +and will do for them that are careless, carnal, and not holy in +their lives. Nor shall they have their evidences for heaven at +hand, nor out of doubt with them, yea, they shall walk without +the sun, and have their comforts by bits and knocks;16 while others +sit at their father's table, have liberty to go into the wine-cellar, +rejoice at the sweet and pleasant face of their heavenly Father +towards them; and know it shall go well with them at the end. + +Something now for a conclusion should be spoken to the carnal +world, who have heard me tell of all this love. But what shall +I say unto them? If I should speak to them, and they should not +hear; or if I should testify unto them, and they should not believe; +or intreat them, and they should scorn me; all will but aggravate, +and greaten their sin, and tend to their further condemnation. +And therefore I shall leave the obstinate where I found him, and +shall say to him that is willing to be saved, Sinner, thou hast +the advantage of thy neighbour, not only because thou art willing +to live, but because there are [those] that are willing thou +shouldest; to wit, those unto whom the issues from death do belong, +and they are the Father and the Son, to whom be glory with the +blessed Spirit of grace, world without end. Amen. + +FOOTNOTES: + +1 In the first edition of this treatise, which was published four +years after Bunyan's death, this is quoted "deeper than the sea," +probably a typographical error. It is afterwards quoted correctly.--Ed. + +2 How admirably does Bunyan bring home to the Christian's heart +these solemn truths. The breadth and length and depth and height +of our guilt and misery, requires a remedy beyond all human power. +This can only be found in the love of God in Christ: this extends +beyond all bounds. It is divine, unsearchable, eternal mercy, +swallowing up all our miseries.--Ed. + +3 Shuck, a corruption of shrug, to express horror by motions of +the body. + +4 This is a very striking application of these words of David, +which so fearfully describe the agitation of those who are exposed +to a hurricane at sea. We too generally limit this passage to +its literal sense. To Bunyan, who had passed through such a deep +experience of the "terrors of the Lord," when he came out of +tribulation and anguish, he must have richly enjoyed the solemn +imagery of these words, depicting the inmost feelings of his soul +when in the horrible deeps of doubt and despair. But young Christians +must not be distressed because they have never experienced such +tempests: thousands of vessels of mercy get to heaven, without +meeting with hurricanes in their way.--Ed. + +5 How thankful should we be, for the great spread of gospel light +in this country, since Bunyan's days. He for refusing to attend, +what he considered, an unscriptural church; suffered above twelve +years incarceration in a miserable den; while all his friends were +either imprisoned or plundered. It was a dreadful attempt to root +out Christianity from this country; but was overruled to make it +take deeper root. How long will Antichrist still hold up his head +in this country? He has had some hard knocks of late.--Ed. + +6 The descent of Christ into hell has been the subject of much +controversy, and the question is as far from solution now as +it was in the dark ages, when it was first propounded, and then +arbitrarily decreed to be an article of faith. Those who explain hell +as hades, the place of departed souls, or of the dead generally, +fortify themselves with Psalm 139:8, and also Psalm 16:10; and +yet the first passage may only imply the omnipresence of God, and +the second, the resurrection of the incorruptible body of Christ +from the grave. The descent of Christ into the place of torment is +a figment, a monkish fable, in which Bible incidents and heathen +myths are woven together to delude a credulous and ignorant +laity. The formulary designated the Apostles' creed, has, beyond +question, a high claim to antiquity, but none whatever to be the +work of the Apostles themselves. The "descent into hell" was an +after interpolation, and its rejection has been suggested.--Ed. + +7 This is one of those strikingly solemn passages, which abound in +Bunyan's works. It almost irresistibly brings to our imagination +his expressive countenance, piercing eyes and harmonious voice; +pressed on by his rapid conceptions and overpowering natural +eloquence. How must it have riveted the attention of a great +congregation. It is a rush of words, rolling on like the waves of +the sea; increasing in grandeur and in force as they multiply in +number.--Ed. + +8 The reader must not misunderstand the word common as here applied +to the Saviour. It has the same meaning that is applied to a piece +of land, to which many persons have an equal or common right; +but which none but those, who have a right or title, can use. It +strikingly illustrates the union of Christ and his church.--Ed. + +9 There is no affectation of learning in Bunyan's giving the meaning +of the Hebrew word, Metheg; it is translated in the margin of our +Bibles, "the bridle" of Ammah.--Ed. + +10 Bunyan seems here evidently to refer to the case of unregenerate +and worldly men entering into the ministry, and making a public +and solemn declaration that they "are inwardly moved thereto by +the Holy Ghost," and "truly called according to the will of our +Lord Jesus Christ." See form and manner of ordaining deacons and +priests in the Church of England.--Ed. + +11 Bunyan quotes this passage from the puritan version; vulgarly +called "The Breeches Bible." The present authorized translation +is "might be rich." + +12 "Virtue," secret agency: efficacy without visible or material +action. "Walker's Dictionary."--Ed. + +13 "Improving," not in quality but by extending the benefits, +employing to good purpose; turning to profitable account.--Ed. + +14 How delightfully has Bunyan brought forth the marrow of this +important text. He felt that those who were filled with all the +fullness of God, sweetened the churches in his day; they were +wanted then; are they not equally wanted now?--Ed. + +15 Bunyan lived in singularly eventful times. Under the Commonwealth +the strictest outward morality was enforced. But when a licentious +monarch was placed upon the throne, a flood of the grossest +debauchery was let loose; and those hypocrites, who had put on a +cloak of religion to serve a temporary purpose, threw it off and +became ringleaders in the vilest iniquities. See Matthew 12:43-45.--Ed. + +16 "Bits and knocks"; this phrase is now obsolete: it alludes to a +dog at table, who while picking up the crumbs, often gets a bite +and a buffet or knock with it, but still perseveres.--Ed. + +*** + +OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES. + +BY JOHN BUNYAN + + + +PREFATORY REMARKS BY THE EDITOR + +This important treatise was prepared for the press, and left by +the author, at his decease, to the care of his surviving friend +for publication. It first appeared in a collection of his works +in folio, 1692; and although a subject of universal interest; most +admirably elucidated; no edition has been published in a separate +form. + +Antichrist has agitated the Christian world from the earliest ages; +and his craft has been to mislead the thoughtless, by fixing upon +the humble followers of the Lamb his own opprobrious proper name. +The mass of professed Christians, whose creed and mode of worship +have been provided by human laws, has ever been opposed to the sincere +disciples of Christ. To imbibe every principle from investigation +and conviction of the holy oracles--to refuse submission to any +authority in the spiritual kingdom of God, except it is to Christ, +the supreme head and only lawgiver in his church--to refuse +obedience to human laws in the great concern of salvation and of +worship; whether those laws or decrees emanate from a Darius, a +Nebuchadnezzar, a Bourbon, a Tudor, or a Stuart--to be influenced +by the spirit which animated Daniel, the three Hebrew youths, and +the martyrs, brought down denunciations upon them, and they were +called antichristian: but alas! the sincere disciples of Jesus have +ever known and FELT who and what is Antichrist. They have been +in dungeons--racked and tormented--transported--drowned--hung or +burned. The most frightful atrocities have been committed upon +the most peaceful and valuable members of society; because they +valued their soul's peace in preference to temporal advantages. +These cruelties are THY cursed deeds, O Antichrist! The hand +writing against thee is exhibited in blood-stained and indelible +characters. The Great God has decreed thy downfall and ruin--"That +wicked--whom the Lord shall consume with the spirit of his mouth," +(2 Thess 2:8). All who are found partakers in his community, must +be consumed with an everlasting destruction. No "paper-winkers" 1 +can hide this truth from the enlightened regenerated mind. "O my +soul, come not thou into their secret, unto their assembly, mine +honour, be not thou united: for in their anger they slew a man. +Cursed be their anger, for it was fierce; and their wrath, for it +was cruel!" + +In Bunyan's time great cruelties were practised to compel +uniformity. To that absurd shrine many thousand invaluable lives +were sacrificed. Blessed be God, that happier days have dawned upon +us. Antichrist can no longer put the Christian to a cruel death. +It very rarely sends one to prison for refusing obedience to human +laws that interfere with religious worship. "My kingdom is not of +this world," said the Redeemer: and his followers dare not render +unto Caesar, or temporal governments, that which belongs exclusively +to God. Human coercion, in anything connected with religion, whether +it imposes creeds, liturgies, or modes of worship, is Antichrist: +whom to obey, is spiritual desolation, and if knowingly persevered +in, leads to death. + +On the contrary, the kingdom of Christ is love, meekness, forbearance, +persuasion, conviction, and holy faith. The Christian who dares +not obey Antichrist may still, in some countries, suffer personal +violence; but the olden cruelties have given way to the spread of +the gospel. Should the wicked spirit of persecution still light +its unhallowed fire in any sect; may heaven forgive and convert +such misguided men, before the divine wrath shall consume all +that pertains to Antichrist. "Come out from among them and be ye +separate, saith the Lord." + +Bunyan conceives that previous to the universal triumphs of the +Saviour, Antichrist will spread his influence over the whole earth; +and the church be hidden from outward observation, in the hearts +of believers. This idea, which was also cherished by Dr. Gill, +and others, deserves careful consideration; while we keep in mind, +that leaven which must spread, however invisible in its operation, +until the whole earth shall be leavened. + +The dread enemy may yet appear in a different shape to any that +he has hitherto assumed. When mankind, by the spread of knowledge, +shall throw off the absurdities and disgraceful trammels of +hypocrisy, fanaticism, and tyranny, which has so long oppressed +them; there may be experienced a vast overflowing of infidelity, +and perverted reason assume the place of Antichrist. Through +this and all other opposing systems, Christianity must make its +irresistible progress: all that opposes is doomed to ruin by the +Great God. Every heart will be subdued by that blessed knowledge, +which has the promise of the life that now is as well as of that +which is to come. Bloodless victory! The ark being exhibited, every +Dagon must fall before it, then shall be realized the heavenly +anthem, "Glory to God in the highest, and on earth peace, good +will towards men." + +GEORGE OFFOR. + +A PREMONITION TO THE READER. + +After that God had delivered Babylon and her king into the hands +of the kings of the Medes and Persians, then began the liberty +of the Jews, from their long and tedious captivity: For though +Nebuchadnezzar and his sons did tyrannically enslave, and hold +them under; yet so wrought God with the hearts of those kings that +succeeded them, that they made proclamation to them to go home, +and build their city, temple, &c., and worship their own God +according to his own law (2 Chron 30:6; Ezra 1). But because I +would not be tedious in enumerating instances for the clearing of +this, therefore I will content myself with one, and with a brief +note upon it. It is that in the seventh of Ezra 26: 'And whosoever +will not do the law of thy God, and the law of the king, let +judgment be executed speedily upon him, whether it be to death, or +to banishment, or to confiscation of goods, or to imprisonment.' +This is the conclusion of a letter that king Artaxerxes gave to +Ezra the priest and scribe, when he granted his petition, and gave +him leave to go to Jerusalem to build the temple, and to offer +sacrifice there to the God whose house is in Jerusalem. And +a conclusion it was, both comfortable and sharp; comfortable to +Ezra and his companions, but sharp unto his enemies. I shall here +present you with a copy of the letter at large. + +'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the +law of the God of heaven, perfect peace, and at such a time. I +make a decree, that all they of the people of Israel, and of his +priests and levites, in my realm, which are minded of their own +free-will to go up to Jerusalem, go with thee. Forasmuch as thou +art sent of the king, and of his seven counsellors, to inquire +concerning Judah and Jerusalem, according to the law of thy God +which is in thine hand; And to carry the silver and gold, which +the king and his counsellors have freely offered unto the God of +Israel, whose habitation is in Jerusalem. And all the silver and +gold that thou canst find in all the province of Babylon, with +the free-will-offering of the people, and of the priests, offering +willingly for the house of their God which is in Jerusalem: That +thou mayest buy speedily with this money bullocks, rams, lambs, +with their meat-offerings and their drink-offerings, and offer them +upon the altar of the house of your God which is in Jerusalem. +And whatsoever shall seem good to thee, and to thy brethren, to do +with the rest of the silver and the gold, that do after the will +of your God. The vessels also that are given thee for the service +of the house of thy God, those deliver thou before the God of +Jerusalem. And whatsoever more shall be needful for the house of +thy God, which thou shalt have occasion to bestow, bestow it out +of the king's treasure-house. And I, even I Artaxerxes the king, +do make a decree to all the treasurers which are beyond the river, +that whatsoever Ezra the priest, the scribe of the law of the +God of heaven, shall require of you, it be done speedily. Unto an +hundred talents of silver, and to an hundred measures of wheat, +and to an hundred baths of wine, and to an hundred baths of oil, +and salt without prescribing how much. Whatsoever is commanded by +the God of heaven, let it be diligently done for the house of the +God of heaven: for why should there be wrath against the realm of +the king and his sons? Also we certify you, that touching any of +the priests and levites, singers, porters, nethinims, or ministers +of this House of God, it shall not be lawful to impose toll, +tribute, or custom, upon them. And thou, Ezra, after the wisdom +of thy God, that is in thine hand, set magistrates and judges, +which may judge all the people that are beyond the river, all +such as know the laws of thy God; and teach ye them that know them +not. And whosoever will not do the law of thy God, and the law of +the king, let judgment be executed speedily upon him, whether it +be unto death, or to banishment, or to confiscation of goods, or +to imprisonment' (Ezra 7:11-26). + +This is the letter; and now for the scope thereof. First, Generally. +Secondly, Particularly. + +GENERALLY. The general scope of the letter is this: A grant given +by the king to Ezra the scribe, to go to Jerusalem, and build there +the temple of God, and offer sacrifice in it according to the law: +With commissions annexed thereunto, to the king's lieutenants, +treasurers and governors on that side the river, to further the +work with such things as by the king was commanded they should. + +PARTICULARLY. But we will consider the matter particularly. 1. +As to the manner of the grant which the king gave to Ezra and his +brethren to go thither. 2. As to the king's grant, with reference +to their building, and way of worship. 3. With reference to the +king's liberality and gifts towards the building of the temple, +and by what rules it was to be bestowed. 4. As to the way that the +king concluded they should be governed in their own land. 5. With +reference to the king's charge to his officers that were thereabout, +not to hinder Ezra in his work. 6. And lastly, with reference to +the king's threat and commandment to do judgment if they should +hinder it. + +First, As to the manner of the grant that the king gave to Ezra and +his brethren to go to build, it was such an one as forced none, +but left every Jew to his own choice, whether he would go, or +forbear. The words are these: 'Artaxerxes, king of kings, unto +Ezra the priest, a scribe of the law of the God of heaven, perfect +peace, and at such a time. I make a decree, that all they of the +people of Israel, and of his priests and levites, in my realm, +which are minded of their own free-will to go up to Jerusalem, go +with thee' (verse 12,13). + +Thus gracious then was the king: He made a decree, That all they +of the captive Jews, their priests and levites, that would return +to their own land, to build their temple, and to sacrifice there, +might: He would hinder none, force none, but left them free, to +do as they would. + +Secondly, As to the king's grant, with reference to their building, +and way of worship there, nothing was to be done therein, but +according to the law of the God of Ezra, which was in his hands +(verse 14). Hence, when he was come to Jerusalem, he was to inquire +concerning Judah and Jerusalem; to wit, what was wanting in order +to the temple and worship of God there, according to the law of +his God, which was in his hand. Also when they went about to build, +and to sacrifice, all was to be done according as was commanded by +the God of heaven (verse 23): Yea, this was granted by the king, +and his seven counsellors. + +Thirdly, As to the king's liberality towards the building of this +house, &c. it was large: He gave silver, gold, bullocks, rams, +lambs; with wheat, wine, oil, and salt (verse 17,22); but would by +his royal power, give no orders how in particular things should +be bestowed, but left all that to Ezra the priest, to do with it +according to the will, word, or law of his God (verse 18). + +Fourthly, As to the way that the king concluded they should be +governed in their own land, it was by their own laws; yea, he did +bid Ezra the priest, after the wisdom of his God that was in his +hand, set magistrates and judges, which might judge all the people, +&c. only he bid him make them such, which did know the law of his +God: Also the king added, That they should teach it to them that +knew it not. + +Fifthly, As to the king's officers, he gave them a charge not to +hinder, but further this work. To further this work, not by putting +their hand thereto, (that was to be left to the Jews alone, especially +to Ezra, according to the law of his God,) but that they should +speedily give him such things which the king had commanded, to +wit, silver, and wheat, and wine, and oil, and salt, for their +encouragement; and to do therewith, as by the law of their God +they should. Further, That they should not impose toll, tribute, +or custom, upon the priests, levites, singers, porters, nethinims, +or ministers (verse 20-22). + +Sixthly, And now we come to the conclusion, to wit, the king's +threat and command to do judgment on them that obeyed not the law +of Ezra's God, and the king. + +Considering what hath been said before, I conclude, + +1. That this king imposed no law, no priest, no people upon these +Jews; but left them wholly to their own law, their own ministers, +and their own people: All which were the laws of God, the priests +of God, the people of God, as to their building of their temple, +and the worship of their God. + +2. He forced not THIS people, no, not to their land, their temple, +nor their worship, by his or their law; but left them free to +their own mind, to do thereabout as they would. + +3. He added not any law therefore of his own, either to prescribe +worship, or to enforce it upon the Jews. + +But you will say, upon what then was the threatening and the command +to punish grounded? I answer, upon a supposed breach of two laws. +He of the Jews, that in Jerusalem, rebelled against the law of +the Lord, was in his own land left by the king to be punished by +the same law, according to the penalties thereof: And he of the +king's officers, that refused to do the king's laws, that refused +to give the Jews such things as the king commanded, and that would +yet exact such customs and tributes as the king forbade, should be +punished by the king's laws, whether unto death or unto banishment, +or unto confiscation of goods, or to imprisonment. + +And if all kings would but give such liberty, to wit, that God's +people should be directed in their temple-building, and temple +worship, as they find it in the law of their God, without the +additions of man's inventions: and if all kings did but lay the +same penalty upon them of their pretended servants, that should +hinder this work, which this brave king Artaxerxes laid upon his; +how many of the enemies of the Jews, before this time, would have +been hanged, banished, had their goods confiscated to the king, +or their bodies shut up in prison! The which we desire not; we +desire only that this letter of the king might be considered of, +and we left to do as is there licensed and directed: And when we +do the contrary, let us be punished by the law of God, as we are +his servants, and by the law of the king, as we are his subjects; +and we shall never complain. + +Only I cannot but observe how prettily it is done of some, who urge +this text to colour their malice, ignorance and revenge withal, +while they cry, The law of God, and The law of the king, when they +will neither let, according to this scripture, the law of God, +nor the law of the king take place: Not the law of God; for that +they will not leave us to that, to square and govern ourselves in +temple-work, and sacrificing by. Nor will they do the law of the +king, which has made void, ipso facto, whatever law is against +the word of God; but because themselves can do, they will +force us to do so too. 2 + +Before I leave this, I would touch once again upon the candour +of this king Artaxerxes, who thus did: Because he gave this leave +and license to the Jews, contrary (if he had any) to his own +national worship; yea, and also to the impairing of his own incomes. +Methinks he should have a religion of his own; and that, not that +of the Jews, because he was a Gentile; and not, as we read of, +proselyted to the Jews religion. Indeed, he spake reverently of +the God of Israel, and of his temple-worship, and sacrifices, as +did also several other kings; but that will not prove that he was +adapted to that religion. + +That his incomes were impaired, 'tis evident; because he took +off toll, tribute, and custom from them, of whom mention is made +before; nor is it, I think, to be believed, that he did exact it +of their brethren. But we may see what the Lord can do; for thus +to do, was put into the heart of the king by the God of heaven +(verse 27). This therefore ariseth not of nature: no more did the +kindness of Cyrus or Darius, of whom we read in the beginning of +this history. As God therefore did put it into the hearts of the +wicked kings of Babylon, to distress his church and people for +their sins; so he put it into the hearts of the kings of the Medes +and Persians, who were to be, in a sense, their saviours; to ease +them of those distresses, to take off the yoke, and let them go +free. Indeed, there was an Artaxerxes that put a stop to this work +of God (chap 4), and he also was of the kings that had destroyed +the Babylonians; for it doth not follow, because God hath begun +to deliver his people, that therefore their deliverance must be +completed without stop or let. The protestants in France had more +favour formerly, than from their prince they at this time have; +yet I doubt not but that God will make that horn also one of them +(in his time) that (indeed) shall hate the whore. As the sins of +God's people brought them into captivity; so their sins can hold +them there; yea, and when the time comes that grace must fetch +them out, yet the oxen that draw this cart may stumble; and the +way through roughness, may shake it sorely. However, heaven rules +and over-rules; and by one means and another, as the captivity of +Israel did seem to linger, so it came out at the time appointed; +in the way that best pleased God, most profited them, and that +most confounded those that were their implacable enemies. This +therefore should instruct those that yet dwell where the woman +sitteth, to quietness and patience. + +To quietness: For God rules, and has the dispose of things. Besides, +it is a kind of arraigning of his wisdom, to be discontent at that +which at present is upon the wheel. Above all, it displeases him +that any should seek, or go about to revenge their own injuries, +or to work their own deliverances; for that is the work of God, +and he will do it by the kings: Nor is he weak, nor has he missed +the opportunity; nor doth he sleep but waketh, and waiteth to be +gracious. + +This also should teach them to be patient, and put them upon bearing +what at present they may undergo, patiently. Let them wait upon +God; patiently let them wait upon men, and patiently let them bear +the fruits of their own transgressions; which though they should +be none other but a deferring of the mercy wished for, is enough +to try, and crack, and break their patience, if a continual supply, +and a daily increase thereof be not given by the God of heaven. + +And before I do conclude this, let me also add one word more; to +wit, to exhort them to look that they may see that which God at +present may be doing among the Babylonians. + +When God had his people into Babylon of old, he presented them +with such rarities there, as he never shewed them in their own +country. And is there nothing now to be seen by them that are not +yet delivered from that oppression, that may give them occasion to +stay themselves and wonder! What, is preservation nothing? What, +is baffling and befooling the enemies of God's church nothing? In +the Maryan days here at home, there was such sweet songs sung in +the fire, such sweet notes answering them from prison, and such +providences, that coals of burning fire still dropped here and +there upon the heads of those that hated God; that it might, and +doubtless did make those that did wisely consider of God's doings, +to think God was yet near, with, and for, a despised and afflicted +people.3 + +I conclude then, first with a word of counsel, and then with a +word of caution. + +First, Let us mend our pace in the way of reformation, that +is the way to hasten the downfall of Antichrist, ministers need +reforming, particular congregations need reforming, there are but +few church-members but need reforming. This twenty years we have +been degenerating, both as to principles, and as to practice; and +have grown at last into an amazing likeness to the world, both as +to religion and civil demeanour: Yea, I may say, so remiss have +churches been in instructing those that they have received into +fellowship with them; and so careless have the received been, of +considering the grounds of their coming into churches, that most +members, in some places, seem now to be at a loss; yea, and those +churches stand with their fingers in their mouths, and are as if +they would not, durst not, or could not help it. + +My Second is, A word of caution. + +1. Take heed of over-looking, or of shutting your eyes upon your +own guilt: 'He that covereth his sins, shall not prosper.' It is +incident to some men, when they find repentance is far from them, +to shut their eyes upon their own guilt, and to please themselves +with such notions of deliverance from present troubles, as will +stand with that course of sin which is got into their families, +persons, and professions, and with a state of impenitence: But I +advise you to take heed of this. + +2. Take heed in laying the cause of your troubles in the badness +of the temper of governors. I speak not now with reflection upon +any, excepting those concerned in this caution: God is the chief, +and has the hearts of all, even of the worst of men, in his hand. +Good tempered men have sometimes brought trouble; and bad tempered +men have sometimes brought enlargement to the churches of God: +Saul brought enlargement (1 Sam 14:28). David brought trouble (2 +Sam 12:10). Ahab brought enlargement (1 Kings 21:29). Jehoshaphat +and Hezekiah did both sometimes bring trouble (2 Chron 19:2; 20:35; +32:25). Therefore, the good or bad tempers of men sway nothing +with God in this matter; they are the sins or repentances of his +people, that make the church either happy or miserable upon earth. + +Take heed, I say therefore, of laying of the trouble of the church +of God at the doors of governors; especially at the doors of kings, +who seldom trouble churches of their own inclinations: (I say, +seldom; for some have done so, as Pharaoh:) But I say, lay not the +cause of your trouble there; for oftentimes they see with other +men's eyes, hear with other men's ears, and act and do by the +judgments of others: Thus did Saul, when he killed the priests of +the Lord (1 Sam 22:18); and thus did Darius, when he cast Daniel +into the lions' den (Dan 6:7). But rather labour to see the true +cause of trouble, which is sin; and to attain to a fitness to be +delivered out thence, and that is by repentance, and amendment +of life. If any object, That God oft-times delivers his of mere +grace: I answer, That's no thanks to them; besides, we must mind +our duty. Further, When God comes to save his people, he can cut +off such objectors, if they be impenitent, as the sinners of his +people; and can save his church, without letting of them be sharers +in that salvation: So he served many in the wilderness; and 'tis +to be feared, so he will serve many at the downfall of Antichrist. + +I shall say no more, but to testify my loyalty to my king, my love +to my brethren, and service for my country, has been the cause of +this my present scribble. Farewell. + +Thine in the Lord, + +J. BUNYAN. + + + +OF ANTICHRIST. + +Antichrist is the adversary of Christ; an adversary really, a friend +pretendedly: So then, Antichrist is one that is against Christ; +one that is for Christ, and one that is contrary to him: And this +is that mystery of iniquity (2 Thess 2:7). Against him in deed; +for him in word, and contrary to him in practice. Antichrist is +so proud as to go before Christ; so humble as to pretend to come +after him, and so audacious as to say that himself is he. Antichrist +will cry up Christ; Antichrist will cry down Christ: Antichrist +will proclaim that himself is one above Christ. Antichrist is the +man of sin, the son of perdition; a beast, [that] hath two horns +like a lamb, but speaks as a dragon (Rev 13:11). + +Christ is the Son of God; Antichrist is the son of Hell. + +Christ is holy, meek, and forbearing: Antichrist is wicked, +outrageous, and exacting. + +Christ seeketh the good of the soul: Antichrist seeks his own +avarice and revenge. + +Christ is content to rule by his word: Antichrist saith, The word +is not sufficient. + +Christ preferreth his Father's will above heaven and earth: Antichrist +preferreth himself and his traditions above all that is written, +or that is called God, or worshiped. + +Christ has given us such laws and rules as are helpful and healthful +to the soul: Antichrist seeketh to abuse those rules to our hurt +and destruction. + +Antichrist may be considered either more particularly, or more +generally. 1. More particularly: And so there are many Antichrists +(1 John 2:18). 2. More generally: And so the many maketh but one +great Antichrist, one man of sin, one enemy, one great whore, one +son of perdition (2 Thess 2:3; Rev 19:2). + +Again, Antichrist must be distinguished, with respect to his more +internal and external parts; and so there is the spirit, soul, or +life (1 John 4:3); and also the body and flesh of Antichrist (2 +Thess 2:7). The spirit, or soul, or life of Antichrist, is that +spirit of error, that wicked, that mystery of iniquity, that under +colour and pretence of verity, draweth men from truth to falsehood. +The body or flesh of Antichrist, is that heap of men, that assembly +of the wicked, that synagogue of Satan that is acted and governed +by that spirit. But God will destroy both soul and body; He 'shall +consume the glory of his forest, and of his fruitful field, both +soul and body: [or from the soul, even to the flesh] and they shall +be [both soul and body] as when a standard-bearer fainteth' (Isa +10:18). + +A PARTICULAR DESCRIPTION OF ANTICHRIST. + +Antichrist therefore is a mystical man, so made, or begotten of +the devil, and sent into the world, himself being the chief and +highest of him. Three things therefore go to the making up of +Antichrist, the head, body, and soul. The devil he is the head; +the synagogue of Satan, that is the body; that wicked spirit of +iniquity, that is the soul of Antichrist. Christ then is the head +of his church; the devil is the head of Antichrist; the elect +are the body of Christ; the reprobate professors are the body of +Antichrist; the Holy Ghost is the spirit of life that actuateth +Christ's body; that wicked spirit of iniquity, is that which +actuateth the body of Antichrist. Thus therefore are the two great +mighties set forth before us, who are the heads of those two +bodies; and thus are these two bodies set before us, who are to +be actuated by these two spirits. + +The reason why Christ came into the world, was, That he might +destroy all the works of the head of Antichrist, and they which he +endeavoureth to complete by his wicked spirit working in his body +(1 John 3:8). And the reason why Antichrist came into the world, +was, That the church, which is the body of Christ, might be tried, +and made white by suffering under his tyranny, and by bearing +witness against his falsehoods. For, for the trial of the faithful, +and for the punishment of the world, Antichrist was admitted to +come: But when he came, he first appeared there where one would +have thought there had been no place nor corner for his reception. + +WHERE ANTICHRIST FIRST APPEARED. + +The devil then, made use of the church of God to midwife this +monster into the world, as the Apostle plainly shews, there he +first sat, shewing himself (2 Thess 2:4). Here therefore was his +first appearance, even in the church of God: Not that the church of +God did willingly admit him there to sit as such; he had covered +his cloven foot; he had plumbs in his dragon's mouth, and so came +in by flatteries; promising to do for Christ and his church, that +which he never meant to perform. For he shewed himself that he +was God, and in appearance, set his heart to do as the heart of +God (Eze 28:2-6). And who could have found in their hearts to shut +the door upon such an one? True, he came, when he came thither, +out of the bottomless-pit; but there came such a smoke out thence +with him, and that smoke so darkened the light of the sun, of the +moon, of the stars, and of the day, that had they [the church] been +upon their watch, as they were not, they could not have perceived +him from another man. Besides, there came with him so many locusts +to usher him into the house of God (Rev 9:2,3), and they so suited +the flesh and reason of the godly of that day, that with good words +and fair speeches, by their crafty and cunning sleights, whereby +they lay in wait to deceive, they quite got him in, and set him +up, and made him a great one, even the chief, before they were +aware. Further, He quickly got him a beast to ride on, far, for +sumptuous glory, beyond (though as to nature, as assish a creature +as) that on which Baalam was wont to ride: And by this exaltation +he became not only more stately, but the horns of the beast would +push for him (Rev 17:3-6). + +Again, This man of sin, when he came into the world, had the art of +metamorphosing, and could change himself, both in form and shape, +into the likeness of a beast, a man, or woman; and the kings of +the earth, with the inhabitants of the world, began then to love +such women dearly; wherefore they went to her into the bed of love, +and defiled themselves with the filthiness of her fornications, +gave her their troth, and became her husbands, and beloved sons; +took up helmet and shield, and stood to defend her; yea, though +Christ himself, and some of the chief of his followers, cried out +of her shame, and of the evil of their doings; yet would she be +audacious. + +Also this woman had now arrayed herself in flesh-taking ornaments, +of the colour of purple and scarlet, and was decked with gold, +and precious stones, and pearls, after the manner or attire of +harlots. Thus came she to them, and lay in their bosoms, and gave +them out of her golden cup of the wine of her fornication; of the +which they bibbed till they were drunken; and then, in requital, +they also gave her of such liquors as they could, to wit, to drink +of the blood of saints, and of martyrs of Jesus, till she, like +these beasts, was drunken also. + +Now when they were drunken, they did as drunkards do, revel, roar, +and belch out their own shame, in the sight of them that were +sober: Wherefore they cried out upon such doings, and chose rather +to die, than to live with such company. And so 'tis still with +them where she yet sitteth, and so will be till she shall fall +into the hands of the strong Lord, who will judge her according +to her ways. And that she must do, as is implied by this, That +her fornications are in a cup; she has therefore but her cup to +be drank out; wherefore when it is empty, then, whether she will +or no, the Lord God will call her to such a reckoning, that all +the clothes on her back, with what pearls and jewels she has, +shall not be able to pay the shot. + +OF THE RUIN OF ANTICHRIST. + +Antichrist, as was said, had a time to come into the world, and so +must have a time to go out again: For although he saith that he +is a God, yet must he be subject to the will of God, and must go +as well as come according to that will. Nor can all the fallen +angels, with all the members and limbs of Antichrist, cause that +this their brat should abide so much as one day longer than our +God's prefixed time. And this the head of Antichrist understandeth +very well: Wherefore the Holy Ghost saith, 'Woe to the inhabiters +of the earth, and of the sea! for the devil is come down unto you, +having great wrath, because he knoweth that he hath but a short +time' (Rev 12:12). + +Besides, the text says plainly, The Lord shall destroy him (2 Thess +2:8), and that he goeth into perdition (Rev 17:11; 19:26). Also +the church of God believes it, and the limbs of Antichrist fear +it. + +Now when, or as his time shall come to be destroyed, so he shall +be made a hand of; and that with such instruments and weapons of +God's indignation, as best shall be suited to his several parts. + +Such weapons as are best for the destroying of his soul, shall be +used for the destroying of it; and such weapons as are best for the +destroying of his body, shall be made use of for the destroying +of it. + +THE SOUL OF IT DESTROYED, AND HOW. + +And therefore, as to his soul, or that spirit of error that governs +him in all his works of mischief; this must be consumed by the +spirit of Christ's mouth, and be destroyed by the brightness of +his coming. + +This we have in the words of Paul: 'For [saith he] the mystery of +iniquity [the spirit of Antichrist] doth already work: only he who +now letteth, will let, until he be taken out of the way. And then +shall that wicked be revealed, whom the Lord shall consume with +the spirit of his mouth, and shall destroy with the brightness of +his coming' (2 Thess 2:7,8). The Apostle here treateth of Antichrist, +with reference to his more subtil and spiritual part, since that +indeed is the chiefest of Antichrist: Wherefore he calls it that +wicked; not, that wicked one, as referring to the whole; but that +wicked, as referring to the mystery or spirit of iniquity, the +heart and soul of Antichrist; and tells us, that the Lord shall +'consume him with the spirit of his mouth, and shall destroy him +with the brightness of his coming.' + +Now, by the spirit of his mouth, I understand his holy word, which +is called 'The word and breath of his lips' (Isa 11:4). And also, +'The sword of his mouth' (Rev 2:16). By 'the brightness of his +coming,' I also understand, not only his presence, but an increase +of light by his presence; not only to help Christians to begin +to bear witness against some parts and pieces of the errors +of Antichrist, but until the whole is rooted out of the world. +By this, I say, must the soul, spirit, or life of Antichrist be +taken away. But how shall Christ by this rod, sword, or spirit of +his mouth, consume this wicked, this mystery of iniquity? Not by +himself immediately, but by his spirit and word in his church; +the which he will use, and so manage in this work, that they shall +not rest till he by them has brought this beast to his grave. This +beast is compared to the wild boar, and the beast that comes out +of the wood to devour the church of God, (as we read in the book +of Psalms: 80:13) But Christ, with the dogs that eat the crumbs +of his table, will so hunt and scour him about, that albeit he +may let out some of their bowels with the tushes of his chaps, +yet they will not let him alone till they have his life: For the +church shall single him out from all beasts, and so follow him +with cries, and pinch him with their voices, that he alone shall +perish by their means.4 Thus shall Christ consume and wear him out +by the spirit of his mouth, and destroy him with the brightness +of his coming + +Hence you find again, That this wicked, is to melt and consume +away as grease: For the Lord Jesus shall consume him, and cause +him to melt away; not all at once, but now this part, and then +that; now his soul, and after that his body, even until soul and +body are both destroyed. + +And that you may be convinced of the truth of this thing, do but +look back and compare Antichrist four or five hundred years ago, +with Antichrist as he is now, and you shall see what work the Lord +Jesus has begun to make with him, even with the spirit and soul, +and life of Antichrist; both in confounding and blasting of it by +this spirit of his mouth, as also by forcing of it to dishonourable +retreats, and by making of it give up to him, as the conqueror, +not only some of his superstitious and diabolical rites and +ceremonies, to be destroyed, but many a goodly truth, which this +vile one had taken from his church, to be renewed to them: Nay, +further, he hath also already began to take from him both kingdoms +and countries, though as to some not so absolutely as he shall do +by and by. And in the meantime, this is the plague wherewith the +Lord shall plague or smite the people that have fought against +Jerusalem: 'Their flesh shall consume away while they stand upon +their feet, and their eyes shall consume away in their holes, and +their tongue shall consume away in their mouth' (Zech 14:12). And +how has this long ago been fulfilled here in England! as also in +Scotland, Holland, Germany, France, Sweden, Denmark, Hungary, and +other places! (Isa 17:4-6). Nor hath this spirit of Antichrist, +with all his art and artificers, been able to reduce to Antichrist +again, those people, nations, or parts of nations, that by the +spirit of Christ's mouth, and 'the brightness of his coming,' +have been made to forsake him, and to turn from him to Christ: +The reason is, for that the Lord has not retreated, but is still +going on in the spirit of his mouth, and his brightness, to +make that conquest over him that is determined, in the way that +is determined: Of which more shall be spoken afterward; for the +path-way that he goeth, is as the shining light, which shines +more and more unto noon. True, the fogs of Antichrist, and the +smoke that came with him out of the bottomless-pit, has darkened +and eclipsed the glorious light of the gospel: But you know, in +eclipses, when they are on the recovering hand, all the creatures +upon the face of the earth cannot put a stop to that course, until +the sun or the moon have recovered their glory. And thus it shall +be now, the Lord is returned to visit the earth, and his people +with his primitive lustre; he will not go back, nor slack his hand, +until he has recovered what Antichrist has darkened of his. 'The +anger of the Lord shall not return, until he have executed, and +till he have performed the thoughts of his heart: in the latter days +ye shall consider it perfectly' (Jer 23:20). Therefore he saith +again, 'The light of the moon shall be as the light of the sun [was +in her eclipse;] and the light of the sun shall be sevenfold, as +the light of seven days, in the day that the Lord bindeth up the +breach of his people, and healeth the stroke of their wound,' &c. +as the verse before has it: 'In the day when the towers fall.' For +(as was said before) as to the recovery of the light of the gospel +from under antichristian mists, and fogs of darkness; Christ will +do that, not by might nor power, but by the spirit of his mouth, +and the brightness of his coming: Wherefore the soul of Antichrist, +or that spirit of wickedness by which this gospel-light hath been +diminished, must be consumed and destroyed by that spirit also. Nor +can any other way of conquest over that be thorough, and lasting; +because that spirit can by no other means be slain. The body +of Antichrist may be destroyed by other instruments, but spirits +cannot be killed but by spirits. The temporal sword then may kill +the body, but after that it hath no more that it can do, wherefore, +the other must be dealt with by another kind of weapon: And here +is one sufficient, the spirit against the spirit; the spirit and +face of Christ, against the spirit, that wicked, of Antichrist. +And by this spirit of Christ's mouth, all the spirit that is in +all the trinkets and wash of Antichrist shall also be destroyed; +so that those trinkets, those rites, ceremonies, and ordinances +of this man of sin, shall be left as carrion upon the face of the +earth, and shall stink in the noses of men, as doth the corrupted +blood of a dead man. + +THE ORDINANCES OF ANTICHRIST. + +Now therefore will the beauty of Antichrist fade like a flower, +and fall as doth a leaf when the sap of the tree has left it; or +as the beauty departeth from the body, when the soul, or life, +or spirit is gone forth. And as the body cannot be but unpleasant +and unsavoury when under such a state; so the body of Antichrist +will be to beholders, when the Lord has slain the spirit thereof. +It is the spirit of Antichrist that puts life into the body; and +that puts lustre into the ordinances of Antichrist, as the light +of the sun, and of the moon, and of the stars, do put lustre upon +the things of this visible world: Wherefore, when this spirit, and +soul, and life of Antichrist is slain, then it will be with him +as 'twould be with the world, had it no light of the sun, of the +moon, or of the stars. + +And hence, as the loss of our natural life is compared to the loss +of these lights (Eccl 12:2); so the loss of the life, soul and +spirit of Antichrist is compared to these things also. For, the +soul of Antichrist is compared to a heaven; and her ordinances +and rites, to the ordinances of heaven: wherefore, when the Lord +comes to fight against her with the spirit of his mouth, he saith, +'The stars of heaven [shall be darkened], and the constellations +thereof shall not give their light' (Isa 13:10); because he will slay +that spirit of Antichrist that is in them (Isa 34; Rev 6:13,14). + +Take things therefore more distinctly, thus: The antichristians' +spirit, is the heaven of antichristians; their sun, moon and stars, +are their superstitious ordinances; their earth is the body or +flesh of Antichrist, otherwise called the church and synagogue +of Satan. Now as the earth cannot live, and be desirable, without +the influences of the spirit of the heavens; so neither can Antichrist +live, when the Lord shall darken the light of his heaven, and shall +slay the spirit thereof. Hence you read, as I touched before, that +when his heaven shall be rolled together as a scroll, 'all the +host thereof,' unto which I compare the ordinances of Antichrist, +'shall fall down, as the leaf falleth off from the vine, and as +a falling fig from the fig-tree' (Isa 34:4). But how, or why doth +the leaf, or the fig fall from the tree? Why, because the spirit, +or sap of the tree, is gone from them. + +Therefore, the first and chief proceeding of the Lord with the man +of sin, is to slay his soul, that his body may also be consumed: +And when the spirit of Antichrist shall be made to leave both the +body and ordinances of Antichrist, 'twill be easy to deal both +with the one and the other. And first, for the ordinances of +Antichrist; because the spirit of error is in them, as well as in +the body itself. When that spirit, as I said, has left them, they +will of themselves even moulder away, and not be: As we have seen +by experience here in England, as others also have seen in other +countries. For as concerning his masses, prayers for the dead, +images, pilgrimages, monkish vows, sinful fasts, and the beastly +single life of their priests, though when the spirit of Antichrist +was in them, they did bear some sway in the world; yet now, of +what esteem are they? or who has reverence for them? They are now +blown together under hedges, as the dry leaves, for the mice and +frogs to harbour in: yea, the locusts too, camp in the hedges +among the dry leaves, in the cold day, and 'when the sun ariseth +they flee away' (Nahum 3:15-17). When 'tis a cold day for them in +a nation, then they lurk in the hedges, though their ordinances +lie there, as leaves that are dry, and fallen down from the tree; +but when the sun ariseth, and waxeth warm, they abide not, but +betake them to their wings, and fly away. But one would think that +fallen leaves should have no great nourishment in them: True, if +you have respect to men, but with vermin any thing will do: We +speak then of them with reference to men, not with respect to the +very members of Antichrist: And I say, as to them, when the spirit +of Antichrist is gone out of these ordinances, they will be with +them as dry leaves that no body seeketh after. The ordinances +therefore of Antichrist are not able to bear up themselves in +the world, as the ordinances of the Lord Jesus are, for even the +ordinances of Christ, where the spirit of Christ is not, are yet +in some esteem with men: But THESE, when the spirit of delusion +has left them, are abhorred, both skin and bones: For in themselves +they are without any sense, or rationality (Eze 20:25,26); yea, +they look as parts of things which are used to conjure up devils +with: These were prefigured by the ordinances that were NOT +good, and by the judgments whereby one should not live. For what +is there, or can there be of the least dram of truth or profit in +the things that are without the word, that being the only stamp +by which one is distinguished from the other? I say, What is there +in any of them, to the man whose eyes are open, but delusion and +deceit! Wherefore, as has been expressed already, when the Lord +Christ, by the spirit of his mouth, &c. shall drive this mystery +of iniquity from them, and strip them of that spirit of delusion +that now by its craft puts bewitching excellency upon them, they +will of themselves become such stinking rivers, ponds and pools, +that flesh and blood will loathe to drink of them; yea, as it was +with the ponds and pools of Egypt, they will be fit for nought +but to breed and hatch up frogs in. + +Wherefore these ordinances shall be rejected, not one of them shall +find favour with men on earth; when the Lord, 'by the spirit of +his mouth, and the brightness of his coming,' shall have separated +their spirit from them. + +Now, by ordinances of Antichrist, I do not intend things that only +respect matters of worship in Antichrist's kingdom, but those civil +laws that impose and enforce them also; yea, that enforce THAT +worship with pains and penalties, as in the Spanish inquisition: +For these must, as the other, be overthrown by Christ, by the +spirit of his mouth, and the brightness of his coming: For these +laws, as the other, took their being, and have their soul and +life by the spirit of Antichrist; yea, as long as there is life +in them, 'tis because the spirit of that man of sin yet remaineth +in them. Wherefore, these are also great ordinances, though of +another nature than those mentioned before: Great, I say, are they; +forasmuch as neither the church of Antichrist, nor his instruments +of worship, can either live or stand without them. Wherefore, it +was admitted to the image of the beast, not only to speak, but to +cause. To speak out his laws of worship, 'and cause that as many +as would not worship the image of the beast, should be killed' +(Rev 13:15). And mark, This is because that the life that was +communicated to the image of the beast, was by him also communicated +to his word and authority. Wherefore, these laws must not be +separated from those in which the spirit of Antichrist is; yea, +they are the very pillars and sinews by which antichristianism +remains: And were these dis-spirited, the whole building would +quickly become a ruinous heap. + +What could the king of Babylon's golden image have done, had it +not been for the burning fiery furnace that stood within view of +the worshippers? (Dan 3). Yea, what could that horrible command, +to pray, for thirty days, to neither God nor man, but to the king, +have done, had it not been for the dark den, and the roaring lions +there in readiness to devour those that disobeyed it? (Dan 6). As +therefore the burning fiery furnace, and the den of lions, were +the support of the horrible religion of the Babylonians of old; so +popish edicts are the support of the religion of Antichrist now; +and as long as there is spirit, that is, authority, in them, they +are like to those now mentioned; the spirit of such laws is that +that makes them dreadful: For as the furnace would have been next +to nothing, if void of fire; and the den as little frightful, if +destitute of lions; so these laws will be as insignificant, when +Christ has slain that spirit that is in them; that spirit that +causes that as many as will not worship the image of the beast, +should be killed. + +Nor can any sword reach that life of Antichrist that is in these, +but the sword of Christ's mouth: Therefore, as all the religious +rites and ceremonies of Antichrist are overthrown by his spirit +working in his, as Christians; so those antichristian laws will +have their soul and their life taken from them also by this spirit +of his mouth working in some of his, as magistrates, and no otherwise; +for before kings and princes, &c. come to be enlightened about the +evils that are in such edicts, by the spirit of the living God, +they will let this image of the beast both speak and cause, &c. +But when they shall see, they will say, let it be decreed that +this prop of Antichrist be taken down. It was decreed by Darius, +that they that prayed, for thirty days, to any God but him, should +be cast into the den of lions (Dan 6:9); but this was before he +saw; but when he came to see, then he decreed again; a decree that +quite took away the power of that which he had decreed before (Dan +6:26). + +Nor are we without instances of this kind nearer home: who is now +afraid of the act for burning of those that papists call heretics, +since by the king and parliament, as by the finger of God, the +life and soul is taken out of it. I bring this to shew you, that +as there is life in wicked antichristian penal laws, as well as +in those that are superstitiously religious; so the life of these, +of all these, must be destroyed by the same spirit working in +those that are Christ's, though in a diverse way. + +Nor will the life of these sinews, as I have called them, be +taken away; but as God shall enlighten men to see the abominable +filthiness of that which is antichristian worship: as would easily +be made appear, if some that dwell in those countries where the +beast and his image have been worshiped, would but take the pains +to inquire into antiquity about it. As the noble king, king Henry +VIII did cast down the antichristian worship; so he cast down the +laws that held it up: so also did the good king Edward his son. +The brave queen, queen Elizabeth also, the sister to king Edward, +hath left of things of this nature, to her lasting fame behind +her. And if one such law of Antichrist hath escaped the hand of +one, another hath taken it, and done that execution on it that +their zeal and piety prompted them to. + +There is yet another thing that the spirit of Antichrist is +immediately concerned in; and that is, the antichristian names +of the men that worship the beast: the names, I mean, that the +Antichrist hath baptized them into: for those names are breathed +upon them by the very spirit of Antichrist; and are such as +are absolutely names of blasphemy, or such as do closely border +thereupon; some such as Elihu durst not for his life give unto +men, only he calls them 'flattering titles' (Job 32:21,22). Now +therefore, of the danger (though not of the names themselves) you +read sufficiently in the scripture; and perhaps the Holy Ghost +has contented himself with giving of items that are general, that +men might, as to them, be the more cautious of what names they +give one to another (Rev 17:5); but this is clear, they are worn +by men of spiritual employ: but since they are but mentioned, and +are not distinctly nominated, how should we know which are they, +and which not? Verily, by searching the word of God, and by seeing +by that what names we are allowed to give unto men, with reference +to their offices, dignities, and places: for God has a quarrel with +the names, as well as with the persons that wear them; and when +his Son shall down with Antichrist, he will slay seven thousand +names of men, as well as the persons of the worshippers of the +beast (Rev 11:13). + +But there are things, as well as men (Job 22:28); and these also have +been baptized into those names by the very spirit of Antichrist, +and must be destroyed by Christ, the spirit of his mouth, and the +brightness of his coming: 'The idols he shall utterly abolish' (Isa +2:18); and there are men that are idols as well as things (Zech +11:17): wherefore, let men have a care, as to shun the worship of +idols, so that they bare not the name, or stand in the place of +one: and the reason of this caution is, because name and thing +are both abominable unto God. + +To give you the number of these names that the spirit of Antichrist +has baptized men into, (besides the things that do also wear such +blasphemies upon them,) would be a task too great for me, and too +wearisome for you. It shall satisfy then, that I give you notice +that there are such things and men and names; and that I put you +upon search to find out what they be. But whatsoever of the spirit, +or soul, or life of Antichrist is in these names, men, or things, +must be consumed by Christ, by the spirit of his mouth, and the +brightness of his coming.5 + +Another thing that I would touch upon is this; to wit, The lying +legends, and false miracles that Antichrist cries up: These, by +the means of which such as dwell upon the earth are deceived, and +made to adore and worship the beast: these have their life and soul +(as had those mentioned before) from the spirit of wickedness; +and must be destroyed as they, namely, by Christ, the spirit of +his mouth, and the brightness of his coming: for these are not of +the body of Antichrist, but rather such implements, or whatever +you will call them, by which the spirit and soul of Antichrist +is conveyed into, and kept also alive in the body of Antichrist, +which is the church and synagogue of Satan; you may call them +organs and means by which that wicked worketh in the mysteries of +iniquity, for the begetting of, and maintaining a lying and false +belief of the religion of the beast: nor can it be thought, but +that, as the antichristian statists6 of Antichrist, mentioned +before, do put a dread and fear upon men that are worshippers +of the beast, and his image, to the holding of them still to his +service; so these legends and miracles do, on the other hand, +abridge and bind their consciences to that worship; but all because +of that spirit of Antichrist that is in them.7 + +So then, here is the spirit of Antichrist diffusing itself into all +the things pertaining to the kingdom of the beast; for it dwells +in the body of Antichrist; it dwells in the matters and things +of worship of Antichrist; it dwells in the titles and names that +are antichristian; and it dwells in the laws, legends and miracles +of Antichrist. And as it is the spirit of Antichrist, so it must +be destroyed; not by sword, nor by bow, but by Christ, as fighting +against it with the spirit of his mouth, and as conquering of it +by the brightness of his coming. + +THE BODY OF ANTICHRIST DESTROYED, AND HOW. + +We come now to discourse of the body or flesh of Antichrist, and +of the destruction of that; for that must be destroyed also. Now +the body of Antichrist, is that church or synagogue in which the +spirit of Antichrist dwells, or unto which the spirit of Antichrist +is become a soul and life. + +And this is to be destroyed, either as it is a body mystical, or +under the more gross consideration. + +First, As it is a body mystical, and so it is to be destroyed +absolutely. + +Secondly, As it is to be considered more grossly, and so it is to +be destroyed conditionally. That is, if repentance doth not save +the men that have gone to the making up of this body, and to the +rejoicing in it. + +As she is a body mystical, so she is to be destroyed the same way +that the things of Antichrist, of which we discoursed before, were +to be destroyed; to wit, by Christ, the spirit of his mouth, and +the brightness of his coming. + +This then is the sum, as to this: That the church of Antichrist, +as a church, shall be destroyed by the word and spirit of Christ. +Nor can anything in heaven prevent it, because the strong God +has decreed it: 'and a mighty angel took up a stone, like a great +mill-stone, and cast it into the sea, saying, Thus with violence +shall that great city Babylon be thrown down, and shall be found +no more at all' (Rev 18:21). This city, Babylon, is here sometimes +considered in the whole, and sometimes as to the parts of it; +but always, whether in whole, or in part, as some, or else as the +whole of the antichristian church; and as such, it must not be +destroyed, but by the means aforesaid. By which means her witchcrafts, +spiritual whoredoms, spiritual murders, thefts, and blasphemies, +shall be so detected and made manifest, so laid open, and so +discovered, that the nations shall abhor her, flee from her, and +buy her merchandise no more (Rev 18:11). Hence her tempting things +rot, and moulder away; for these will not keep, they are things +not lasting, but that perish in the using: what then will they +do when they are laid by? Therefore it follows, 'All things which +were [thy] dainty and goodly [ones] are departed from thee, and +thou shalt find them no more at all' (Rev 18:14). Now, if when +she had things to trade with, her dealers left her; how shall she +think of a trade, when she has nothing to traffic with? Her things +are slain, and stink already, by the weapons that are made mention +of before; what then will her carcase do? It follows then, that +as to her church-state, she must of necessity tumble: wherefore, +from Revelation 18:22 to 24, you have the manner of her total ruin +as a church, and something of the cause thereof. + +But as she must, with reference to her body, be considered +mystically as a church; so also she must be considered as a body +of men, (this is that which I called more grossly,) and as such, +against whom the wrath of God will burn, and against whom, if +repentance prevent not, he will have indignation for ever. These, +I saw are them; to wit, as they are the body of the people, that +have been seduced by this spirit of Antichrist, that have been +made use of to do all the mischiefs that have been done both to +true religion, and to the professors of it, for this many hundred +years, wherefore these must not escape. Wherefore you find, that +after Antichrist, as to the spirit and mystery of Antichrist, is +slain, that the body of Antichrist, or the heap of people that +became her vassals, come next to be dealt withal. + +Therefore, the angel that standeth in the sun, makes a proclamation +to all the fowls that fly in the midst of heaven, to gather +themselves, and to come unto the supper of the great God; that +they may eat the flesh of the several sorts of the men that have +been the lovers, the countenancers, the upholders and defenders of +her antichristian state, worship, and falsehoods (Rev 19:17,18): +for abundance of their hearts shall be hardened, and made yet more +obdurate, that they may be destroyed for the wickedness that they +have done. + +Wherefore, you find (as did the enemies of the church of old,) +that they might revenge themselves for the loss of their idol, or +antichristian state, begin a new war with the king, whose name +is the Lord of hosts: 'And I saw the beast, and the kings of the +earth, and their armies, gathered together to make war against him +that sat on the horse, and against his army' (Rev 19:19). + +Their implacable malice remained when their church-state was gone; +wherefore they will now at last make another attempt upon the men +that had been the instruments in Christ's hand to torment them +that dwelt on the earth; of which more hereafter. + +Now therefore is the last stroke of the batter,8 with reference to +the destroying of the body of Antichrist; only the head of this +monster remains, and that is SATAN himself: wherefore, the next +news that we hear, is, that he is taken also: 'And I saw an angel +come down from heaven, having the key of the bottomless pit and a +great chain in his hand. and he laid hold on the Dragon, that old +serpent, which is the devil, and Satan, and bound him a thousand +years, and cast him into the bottomless pit, and shut him up, and +set a seal upon him, that he should deceive the nations no more, +till the thousand years should be fulfilled,' &c. (Rev 20:1-3). + +BRAVE DAYS WHEN ANTICHRIST IS DEAD. + +Now therefore there will be nothing of Antichrist to be seen +throughout the nations, but ruinous heaps, and desolate places. It +is said of the army of the man of sin, when he came into the land +of God's people, though it was before him 'as the garden of Eden,' +yet behind him 'twould be as 'a desolate wilderness' (Joel 2:3); +such ruins would he make of the flock of God, and of all their +ordinances, and heavenly dainties. But when the days that I have +spoken of, shall come, it will be to him a time of retaliation: +for it shall then be done unto Antichrist, as he hath done to the +church of God: As he hath made women childless, so shall he be +made childless; as he has made Zion sit upon the ground, so now +must this wicked one come down and sit in the dust; yea, as he +has made many churches desolations, so now shall he be also made +a desolation. Wherefore, whoso will find his body, they must look +for it in the side of the pit's mouth; and whoso will find his +friends and companions, they must look for them there likewise. +'They have set her a bed in the midst of the slain with all her +multitude: her graves are round about him: all of them uncircumcised, +slain by the sword: though their terror was caused in the land +of the living, yet have they borne their shame with them that go +down to the pit, he is put in the midst of them that be slain. +There is Meshech, Tubal, and all her multitude:--There is Edom, +her kind, and all her princes, &c.--There be the princes of the +north, all of them,--which--with their--might' are laid with them +that are 'slain by the sword, and bare their shame with them that +go down to the pit' (Eze 32:25-30). For 'as Babylon hath caused +the slain of Israel to fall, so at Babylon shall fall the slain +of all the earth' (Jer 51:49). The margin reads it thus: Both +Babylon is to fall, O ye slain of Israel! And with Babylon the +slain of all the earth. Now then she is gone down, when all these +things shall be fulfilled; and what remains now, but to talk of +her, as folk used to do of them that are dead: for the day will +come that the church of God shall have no more of Antichrist, +Babylon, or the mother of harlots, than only the remembrance of +her; to wit, that there was such an enemy of God in the world; that +there was such a superstitious, idolatrous, bloody people in the +world. Wherefore the people that shall be born, that shall live +to serve God in these happy days, they shall see Antichrist only +in its ruins; they shall, like the sparrows, the little robins, +and the wren, sit and sing, and chirrup one to another, while +their eyes behold this dead hawk. 'Here [shall they say] did once +the lion dwell; and there was once a dragon inhabited: here did +they live that were the murderers of the saints; and there another, +that did used to set his throat against the heavens; but now in +the places where these ravenous creatures lay, grows grass, with +reeds and rushes (Isa 35:7), [or else, now their habitation is +cursed, nettles grow, and so do thorns and brambles, where their +palaces were wont to be]. And as no good was with them while they +lived, so their name stinketh now they are dead: yea, as they +wrought mischiefs, and lived like the wild beasts when they enjoyed +their abundance; so now the wild beasts of the desert, yea, they +of the desert, shall meet with the wild beasts of the island: and +the satyr shall cry to his fellows. Their houses shall be full +of doleful creatures, even as devils and wicked spirits do haunt +the desolate houses of the wicked, when they are dead' (Isa 34). +'And Babylon, the glory of kingdoms, the beauty of the Chaldees +excellency, shall be as when God overthrew Sodom and Gomorrah. +It shall never be inhabited, neither shall it be dwelt in from +generation to generation: neither shall the Arabian pitch tent +there: neither shall the shepherds make their folds there' (Isa +13:19,20). A while after this, as was hinted before, the Christians +will begin with detestation to ask what Antichrist was? Where +Antichrist dwelt? Who were his members? And, What he did in the +world? and it shall be answered by them that shall have skill +to consider his features by the word, by way of taunt and scorn, +'Is this the man that made the earth to tremble, that did shake +kingdoms; that made the world as a wilderness, and destroyed the +cities thereof; that opened not the house of his prisoners? All +the kings of the nations, even all of them, lie in glory, every +one in his own house. But thou art cast out of thy grave like an +abominable branch; and as the raiment of those that are slain, +thrust through with a sword, that go down to the stones of the +pit, as a carcase trodden under feet' (Isa 14:16-19). + +There will be a strange alteration when Antichrist is dead, and that +both in the church, and in the world. The church and the members +of it then, shall wear the name of their God in their foreheads; +that is, they shall be bold in the profession of their king, and +their God; yea, it shall be their glory to be godly; and carnal +men shall praise them for it: the praise of the whole earth shall +the church of God be in those days. + +Then there shall no more be a Canaanite in the house of the Lord: +no lion shall be there; the unclean shall no more tread in the +paths of God's people, but the ransomed of the Lord shall walk +there. + +Glory that has not been seen nor heard of by the people that used +to walk in sackcloth, shall now be set in the land of the living. +For as it was said of Christ, with reference to his day; so it +shall be said of saints, with reference to this day: many kings +and righteous men have desired to see the things that will be seen +then, and shall not see them: but without all doubt, the men that +shall be born at this time, will consider that these glories, and +liberties, and privileges of theirs, cost the people that walked in +the king of Babylon's fiery furnace, or that suffered the trials, +troubles and tyranny of the antichristian generation, more groans +and hearty wishes, than they did them that shall enjoy them. Thus +then it will go; the afflicted prayed for them, and the possessors +bless God for the enjoyment of them. + +Oh! now shall the church walk in the light of the Lord, and sit +every man under his vine, and under his fig-tree, and none shall +make him afraid! + +'For the Lord will have mercy on Jacob, and will yet choose Israel, +and set them in their own land: and the strangers shall be joined +with them, and they shall cleave to the house of Jacob. And the +people shall take them, and bring them to their place: and the +house of Israel shall possess them in the land of the Lord for +servants and handmaids: And they shall take them captives, whose +captives they were; and they shall rule over their oppressors. And +it shall come to pass in the day that the Lord shall give thee +rest from thy sorrow, and from thy fear, and from the hard bondage +wherein thou wast made to serve, that thou shalt take up this +proverb against the king of Babylon, and say, How hath the oppressor +ceased! the golden city, (or the exactress of gold) ceased! The +Lord hath broken the staff of the wicked, and the sceptre of the +rulers. He who smote the people in wrath with a continual stroke, +he that ruled the nations in anger, is persecuted, and none +hindereth. The whole earth is at rest, and is quiet: they break +forth into singing. Yea, the fir trees rejoice at thee, and the +cedars of Lebanon, saying, Since thou art laid down, no seller is +come up against us' (Isa 14:1-8). + +Also the world will now be (as it were) another thing than it was +in the days of Antichrist: now will kings, and princes, and nobles, +and the whole commonality be rid of that servitude and bondage +which in former times (when they used to carry Bell and the dragon +upon their shoulders) they were subjected to. They were then +a burden to them, but now they are at ease. 'Tis with the world, +that are the slaves of Antichrist now, as it is with them that are +slaves and captives to a whore: they must come when she calls, run +when she bids, fight with and beat them that she saith miscall her, +and spend what they can get by labour or fraud upon her, or she +will be no more their whore, and they shall be no more her bosom +ones. But now! Now it will be otherwise! Now they will have no whore +to please! Now they will have none to put them upon persecuting +of the saints! Now they shall not be made, as before, guilty of +the blood of those against whom this gentleman shall take a pet! +Now the world shall return and discern between the righteous and +the wicked; yea, they shall cleave to, and countenance the people +of God, being persuaded, as Laban was of Jacob, that the Lord will +bless them for his people's sakes: for at this day, 'the remnant of +Jacob shall be [among the Gentiles] in the midst of many people, +as a dew from the Lord, as the showers upon the grass, that tarrieth +not for man, nor waiteth for the sons of men' (Micah 5:7). + +Also in these days men shall come flocking into the house of God, +both kings and princes, and nobles, and the common people, as the +doves do to their windows: and for that cause it is spoken to the +church, with reference to the latter days, saying, 'Enlarge the +place of thy tent, and let them stretch forth the curtains of thy +habitations: spare not, lengthen thy cords, and strengthen thy +stakes; for thou shalt break forth on the right hand, and on the +left; and thy seed shall inherit the Gentiles, and make the desolate +cities to be inhabited' (Isa 54:2,3). + +Now will be broken up those prophecies and promises that to this +day lie as under lock and key, and that cannot be opened until +they be fulfilled. Now will the Spirit of God be poured forth +abundantly; and our rivers shall be in high places, that is, shall +break forth from the hearts of great ones; yea, then shall our +waters be made deep: 'And I will cause their rivers to run like +oil, saith the Lord God' (Eze 32:14). Then shall the differences, +the divisions and debates that are among the godly, cease: for +men 'shall see eye to eye, when the Lord shall bring again Zion' +(Isa 52:8): yea, the watchmen of God's people shall do so; for it +is for want of light in them, that the lambs have so butted one +another. + +Now the church of God shall read with great plainness the depths +of providence, and the turnings and windings of all God's dark and +intricate dispensations, through which she hath waded in the cloudy +and dark day: now, I say, they shall see there was an harmony in +them; and that if one of them had been wanting, the work and way +of her deliverance could not have been so full of the wisdom, +and justice, and goodness of God; Wherefore now will that song be +sung with clearer notes than ever: 'Great and marvellous are thy +works, Lord God Almighty; just and true are thy ways, thou king +of Saints. Who shall not fear thee, O Lord, and glorify thy name? +for thou only art holy: for all nations shall come and worship +before thee; for thy judgments are made manifest' (Rev 15:3,4). +And again, 'For true and righteous are his judgments: For he +hath judged the great whore, which did corrupt the earth with her +fornication, and hath avenged the blood of his servants at her +hand' (Rev 19:2). + +OF THE MANNER OF THE RUIN OF ANTICHRIST. + +What Antichrist is, I have told you; and that as to his soul and +body. I have also told you where, or in what things the spirit +and life of Antichrist lieth, and how he shall reign for a time. +I have moreover shewed you that he shall be destroyed, and by +what, and that with reference both to his soul and body. Wherefore, +waving other things, I shall here only present you with a few short +hints concerning the manner of his downfall. + +There is the downfall, the time of the downfall, and the manner +of the downfall of Antichrist. + +The manner of the downfall of Antichrist, may be considered, either +with respect to the suddenness, unexpectedness, terribleness, or +strangeness thereof. It may also be considered with respect to the +way of God's procedure with her, as to the gradualness thereof. +As to the suddenness thereof, 'tis said to be in an hour. It is +also to be, when by her unexpected; for then she saith, 'I sit +a queen' (Rev 18:7,8). For the terribleness of it, The nations +shall shake at the sound of her fall (Eze 31:16,17). And for the +strangeness thereof, it shall be to the wonder of the world (Isa +14:12), it will be as when God overthrew Sodom. + +But I shall not enlarge upon this method in my discourse, but +shall shew you the manner of the ruin of Antichrist, with respect +to the gradualness thereof (Eze 16:36-43; Rev 18:8; Isa 47:9). + +Antichrist then shall be brought to ruin gradually; that is, by +degrees: A part after a part; here a fenced city, and there a high +tower, even until she is made to lie even with the ground. And yet +all shall be within the compass of God's days, hours, or moments; +for within the compass of these limited times Antichrist shall be +destroyed.9 + +Now, (as I said) He, she, Sodom, Egypt, Babylon, Antichrist, shall +be destroyed, not all at once, after the way of our counting of +time; but by step after step, piece after piece. And perhaps there +may be in the words now following, something that signifies this: +They shall 'shew the king of Babylon that his city is taken at one +end' (Jer 51:31). This is also shewed by the vessels in which is +contained the wrath of God for her, together with the manner of +pouring of it out. The vessels in which it is contained are called +VIALS; Now a vial is that which letteth out what is contained in +it by degrees, and not all at once. + +There are also two things to be considered, as to the manner of +its being poured out of them. The first respecteth the nature of +the vial. The other, the order of the angels that poured forth this +wrath. + +For the First: The vial, as it letteth out what is in it by degrees; +so it doth it with certain gusts, that are mixed with strength and +violence, bolting it out with noise, &c. + +As for the order of the angels, or that order that they observe, +they plainly shew that this enemy must come down by degrees; for +that these vials are by them poured out one after another, each one +working something of their own effects, before another is poured +forth. The first is poured forth upon the antichristian earth: The +second, upon her sea: The third is poured forth upon her rivers: +And the fourth, upon her sun: The fifth is poured forth upon the +seat of the beast: The sixth, upon her Euphrates: And the seventh, +into her air (Rev 16:2-17). And, I say, they are poured forth +not all at one time, but now one, and then another. Now, since by +these vials Antichrist must fall; and since also they are poured +forth successively: 'Tis evident that this man of sin, this son +of perdition, is to fall and die by degrees. He would not die at +all, as is manifest by his wrestling with it; but he is a strong +God that judges, and therefore he must come down: His friends +also, with what cordials they can, will labour to lengthen out his +tranquility; but God hath set his bounds, and he cannot go beyond +the time appointed. + +We must also put a difference betwixt her being fought withal and +wounded, and that of her dying the death. Michael and his angels +have been holding of her in play a long season; but yet she is +not dead (Rev 12): But, as I said, she shall descend in battle +and perish, and shall be found no more for ever. + +A TENTH PART FALLS FIRST. + +To speak then to the manner of the ruin of this Antichrist, with +respect to the gradualness thereof: It must piece after piece be +overthrown, until at last every whit thereof is rolled down from +the rocks as a burnt mountain. + +And hence we read that this city falls first in a tenth part +thereof, even while nine parts remain yet standing: Nor doth this +tenth part, notwithstanding the faith and faithful testimony of the +two witnesses, quite fall, until they are slain, and also raised +again: For 'tis said, The same hour that the witnesses were raised, +the tenth part of the city fell (Rev 11:13): The tenth part of +that city that reigneth over the kings of the earth, which city +is Sodom, Egypt, Babylon, or the great whore (Rev 17:18). + +By the city then, I understand the church of Antichrist in its +utmost bounds; and so it reacheth as far as the beast with seven +heads and ten horns hath dominion. Hence this city is also called +cities, as one universe is called by the name of several countries, +&c. And them cities also are called 'the cities of the nations' +(Rev 16:19): For as when they are put together, they all make but +one; so when they are considered apart, they are found in number +ten, and answer to the ten horns upon the heads of the (seven +headed) beast that carries her, and do give her protection. + +This then I take to be the meaning: That the antichristian church +is divided into ten parts, and each part is put under one of the +horns of the beast for protection: But that aid and protection +shall not help, when God shall come to execute judgment upon her: +For it saith, 'A tenth part of the city fell'; that is, first, and +as a forerunner of the fall of all the rest: Now where this tenth +part is, or which of the ten parts must fall first, or whether +indeed a tenth part is already fallen, that I will leave to those +that are wiser than myself to determine. + +But since I am speaking of the fall of a tenth part of Antichrist; +a word or two about the means of the fall thereof. + +The means of the fall of this tenth part, is an earthquake; yet +not such as is universal, over the face of all, but an earthquake +in that tenth part where that city stood that should fall. Now +by earthquakes here, cannot be meant any thing but such a shaking +as unsettleth the foundations of this tenth part: But whether it +shall be in this tenth part as a city, or in it as a state, that +I shall not determine; only my thoughts are, That it shall be +an earthquake in that kingdom where this tenth part shall happen +to be: An earthquake not to overthrow further than is appointed; +and that is the city which is called the tenth part of the great +Antichrist. So far as that state is a state, so far then it is +shaken for reformation, not for destruction; for in the earthquake +were slain seven thousand (names of) men; and the remnant were +affrighted, and gave glory to the God of heaven. But thus much for +the first: Great Babylon falleth first, in a tenth part of it. + +THE NINE PARTS FALL. + +Again, The next step that the strong God taketh towards the utter +overthrow of Antichrist, will be more sore upon the whole, though +not at first universal neither, yet in conclusion, it shall throw +down the nine parts that are left: For thus it is recorded: 'And +the cities of the nations fell': The cities of the nations, the +antichristian churches, otherwise called the daughters of the +mother of harlots, and abominations of the earth. + +Now to shew you the hand of God in this second stroke, wherewith +the Lord will smite this enemy. 1. Here we have a great earthquake. + +2. And then, The fall of the cities of the nations. + +For the earthquake, it is said to be such as never was, 'so mighty +an earthquake, and so great' (Rev 16:18); for it extended itself +as far as the other nine cities had any ground to stand on; for +it shook the foundations of them all. + +The fall of the cities, was not immediately upon the shake that was +made, but the earthquake produced an eruption, an eruption in the +nine remaining parts of this city: And such an eruption as is of +the worser sort, for it divided them into a three-headed division: +'And the great city was divided into three parts': the great city, +to wit, the powers by which they were upheld. The meaning then is +this; when God shall strike this man of sin the second time, he +will not be so sparing as he was at first, when he struck but a +tenth part to the ground; but now he will so shake, so confound, +so divide, so raise up Antichrist against himself, to wit, in the +body and members of him, that they shall set to fighting, and to +tearing one another in pieces, until they have consumed the whole +of these nine parts. It was, saith the text, divided into three +parts, which divisions are the worst of all: It will be therefore +such a division as will bring them all to ruin. Hence it follows, +'And the cities of the nations fell.' + +Wherefore, this three-cornered eruption will be the most dreadful +to Antichrist that ever was: It will be like that that was in +Jerusalem when she came to be laid even with the ground; and like +that that came upon the armies of the Gentiles, when they came up +to fight against Jehoshaphat. + +'For the children of Ammon and Moab stood up against the inhabitants +of Mount Seir, utterly to slay and destroy them: And when they +had made an end of the inhabitants of Seir, every one helped to +destroy another' (2 Chron 20:23). This, I say, is the division +that this mighty earthquake shall make betwixt the horns that are +left to these nine parts that remained, when the tenth part of +the city fell. And this will come to pass through the increase of +the heat of God's anger: For he is angry with the waters where +the woman sitteth, because they have delivered up his beloved to +the bloody whore; wherefore, he now will give them blood to drink +in fury. + +Hence his beginning to deal with Antichrist, is called, the +beginning of revenges: 'I will make [saith God] mine arrows drunk +with blood, and my sword shall devour flesh; and that with the blood +of the slain and of the captives, from the beginning of revenges +upon the enemy' (Deu 32:42). And therefore it is said again, that +when God comes to do this work upon this Antichrist, it is because +'it is the day of the Lord's vengeance, and the year of recompences +for the controversy of Zion' (Isa 34:8). 'For the day of vengeance +is in mine heart, and the year of my redeemed is come' (Isa 63:4). + +A peace therefore cannot be made among these cities when God has +forbidden it: Wherefore the effect of all, is, The cities of the +nations fall. There is therefore like to be no more good days +for Antichrist after this earthquake has begun to shake her: No, +nothing now is to be expected of her, but rumours, tumults, stirs, +and uproars: 'One post shall run to meet another,--to shew the +king of Babylon that his city is taken at one end': And again, 'A +rumour shall both come one year; and after that in another year +shall come a rumour, and violence in the land, ruler against +ruler,' &c. (Jer 51:31,46). So that this earthquake has driven +away peace, shaken the foundations, and will cast the nine cities +down to the ground. + +GREAT BABEL FALLS. + +And this is a second stroke that God will give this man of sin, +and a third cometh quickly. Wherefore it follows upon the downfall +of these cities of the nations, that 'great Babylon came into +remembrance before God, to give unto her the cup of the wine of +the fierceness of his wrath.' Now then, have at great Babylon. +Great Babylon! What is that? Why, I take it to be the mother, the +metropolitan, the great whore herself: For though sometimes, by +the great whore, or great Babylon, we may understand, the church +of Antichrist in general; yet by it is meant more properly, the +mother of the daughters, of whose overthrow we have spoken before. +We are now then come to the threshold of the door of the house of +the OLD one; to the door of the mother of harlots, and abomination +of the earth. This then that but now is said to come into remembrance +with God, is that which gave being to the cities destroyed before; +to wit, the mistress, the queen, the mother-church, as she calleth +herself. + +And this is the wisdom of God concerning her, that she should not +be the first that should die; but that she should live to see the +destruction of her daughters, and pine away under the sight and +sense of that, even until judgment also shall overtake herself. + +Thus Pharaoh and his chief ones did live to see the greatest part +of Egypt destroyed before judgment overtook them, but at last it +came to their doors also. + +Zedekiah lived to see his children slain before his face, before +judgment overtook him to his own personal destruction (Jer 52:8-11). + +Babylon also, when God sent the cup of his fury unto her, yet was +to live to see the nations drink before her: 'Take the wine cup +of my fury [said God to the prophet,] and cause all the nations +to whom I send thee, to drink it' (Jer 25:15). To wit, All the +kingdoms of the world which are upon the face of the earth. 'And +Sheshach shall drink after them' (verse 26). But what was Sheshach? +may some say. I answer, It was Babylon, the princess of the world, +and at that time the head of all those nations (Dan 4:22), (as this +queen is now the mother of harlots). Wherefore, the same prophet, +speaking of the destruction of the same Sheshach, saith, 'How is +Sheshach taken? and how is the praise of the whole earth surprised! +How is Babylon become an astonishment among the nations!' (Jer +51:41). + +Now, if this was the method of God's proceeding with his enemies +in the way of his judgments of old, why may we not suppose that +he will go the same way with his great enemy now: especially since +those judgments mentioned before, were executed upon those, which, +in some things, were figures of the great whore. Besides, we read +here plainly, that when the cities of the nations were fallen, +great Babylon came into remembrance before God, to give her to +drink of the cup. + +From all which I conclude, as I did before, that the mother, the +metropolitan, the lady of kingdoms, shall live to see her daughters +executed before her face: After which she shall come into +consideration herself; for she must assuredly drink of the cup.10 + +This destruction therefore must be last, for the reasons urged +before, and also because she most deserves the bottom of the cup. +The bottom is the dregs, the most bitter part, and that where the +most heat, and fiercest wrath of God doth lie (Psa 75:8): Wherefore, +although you find that by the first earthquake a great slaughter +was made, and that a tenth part of the city fell; yet from +that judgment some did escape: 'And the remnant were affrighted, +and gave glory to the God of heaven' (Rev 11:13). But now, this +earthquake, by virtue of which the cities of the nations fall, +and as an effect of which great Babylon is come into 'remembrance +before God,' neither spares one of the daughters of this whore, +nor any man that is a lover of them; but it so is seconded by a +'hail-storm,' and that hail-storm worketh so in wrath, that not +one escapes by repentance. Every hail-stone was the weight of a +talent, which some say is six pounds above half an hundred weight:11By +this therefore God shews, that now his anger was wrought up to the +height. I know not wherewith so to compare these hail-stones, as +with the talent of lead that was laid over the mouth of the ephah, +which was prepared to hold the woman, whose name was wickedness, +this very whore of Babylon: For that talent of lead was to keep +down this mistress, that she might get no more out of the ephah, +and these hail-stone are to banish her out of the world (Zech +5:5-11): Therefore it follows, that she must have the most heavy +judgment, even the bottom of the cup. + +'And great Babylon came into remembrance before God.' To remember +with God, is to visit either with grace or wrath, God is said to +remember Rachel, when he visited her with the blessing of a fruitful +womb (Gen 30:22). It is said also that God remembered Noah, when +the time came on that he was to be delivered from the flood (Gen +8:1). Here also he is said to remember Babylon, that is, to visit +her with his anger for the wickedness that she had committed: 'To +give unto her the cup of the wine of the fierceness of his wrath.' + +Now then is the time of iniquity, when it will be come to the full; +and now also is the time of God's anger, when it will be come to +the full: Now therefore must the murders (Rev 18:24), and thefts, +and blasphemies, and fornications, &c., belonging to this mother +of harlots, be recompensed to the full, to wit, with the dregs of +this cup: Yet since the hail-stones come by weight, and the wrath +comes by measure, (for so a talent and a cup imports) it follows, +that the Almighty God, even in the midst of the heat of all this +anger, will keep to the rules of justice and judgment while he is +dealing with this enemy: He has not passions, to carry him beyond +rules of judgment; nor weakness, to cause him to fall short of +doing justice: Therefore he has (as was said) his judgments for +her by weight, and his indignation by measure: But yet this weight +and measure is not suited to her constitution, not with an intent +to purge or refine her; but it is disposed according to the measure +and nature of her iniquity, and comes to sweep her, as with the +besom of destruction, until she is swept off from the face of all +the earth. + +And thus I have shewed you the manner of the ruin of Antichrist; +that is, That it will be gradual, part after part, until the whole +be overthrown. And this truth may be applied both to the soul, as +well as to the body of Antichrist: For the soul, spirit, or life +of Antichrist must also after this manner be destroyed. And hence +it is said to be consumed, that is, by degrees: For to consume, is +to destroy by degrees: Only this caution I would have the reader +remember, That much of the soul of Antichrist may be destroyed, +when none of her daughters are; and that the destruction of her +spirit is a certain forerunner of the destruction of her body in +the manner that we have related. + +Now since she is dying, let us ring her passing-bell; for when she +is dead, we that live to see it, intend to ring out. + +'For thus saith the Lord God; When I shall make thee a desolate +city, like the cities that are not inhabited; when I shall bring +up the deep upon thee, and great waters shall cover thee; when I +shall bring thee down with them that descend into the pit, with +the people of old time, and shall set thee in the low parts of the +earth, in places desolate of old, with them that go down to the +pit, that thou be not inhabited; and I shall set glory in the land +of the living; I will make thee a terror, and thou shalt be no +more: though thou be sought for, yet shalt thou never be found +again, saith the Lord God' (Eze 26:19-21). + +OF THE SIGNS OF THE APPROACH OF THE DOWNFALL OF ANTICHRIST. + +Having in the foregoing discourse spoken of Antichrist his ruin, +and the manner thereof, I now come to speak of the signs of the +approach of her destruction. And whether I shall hit right, as to +these, that I must leave to time to make manifest; and in the mean +while to the wise in heart to judge. + +That she shall fall, there is nothing more certain; and when she +is fallen, that she never shall rise again, is also as firmly +decreed; yea, and shewed too by him that cast the millstone into +the sea, and said, 'Thus with violence shall that great city +Babylon be thrown down, and shall be found no more at all' (Rev +18:21). This is therefore her fate and destiny, from the mouth +of the holy one; and is sealed up in the scriptures of truth, for +the comfort of the people that have been afflicted by her. + +True, the time of her fall is not certainly known by the saints, nor +at all believed by her; wherefore, her plagues must come unlooked +for by her. And as to the saints, their guesses, as to the time of +her ruin, must needs be conjectural and uncertain. For her part, +she shall say, and that when she stands where she must suddenly +fall, 'I shall be a lady for ever' (Isa 47:7-9). And as to the +saints that would very willingly see her downfall, how often have +they been mistaken as to the set time thereof. + +Nor have I been without thought, but that this mistake of the godly +may become a snare to Antichrist, and a trap to her upholders. +For what can be a greater judgment, or more effectually harden the +hearts of the wicked, than for them to behold that the predictions, +prophecies, expectation and hopes of their enemies (as to their +ruin) should quite (as to the time) be frustrate, and made void. + +Moses prophesied, and the people hoped that God would give Israel +'the land of Canaan'; and yet the Canaanites beat them (Num 14:40; +Josh 7:5-9). + +Jeremiah prophesied that the enemy should come and take the city +[of] Jerusalem; but because he came once, and went back without +doing it, how stout and hardened were the hearts of that people +against all the rest of his prophetic sayings, as to such a thing +(Jer 37). Now the error lay not in these prophets, but in the people's +mistaking the times: and if mistakes do so much harden the heart +of the wicked, what will they do to such of them who make it their +business to blind and harden their hearts against God, by abusing +all truths? Surely, when men seek to harden their hearts by +abusing of truth, they will do it to purpose, when they have also +the advantage of the weakness of their professed enemies to do +it by: especially when their enemies shall say they speak by the +word of the Lord, and time shall manifest it to be both a mistake +and a falsehood. + +It is to be bewailed, namely, the forwardness of some in this +matter, who have predicted concerning the time of the downfall of +Antichrist, to the shame of them and their brethren: nor will the +wrong that such by their boldness have done to the church of God, +be ever repaired by them nor their works. But the judgments of God +are a great deep; and therefore who can tell, since the enemy of +God would not be convinced by the power of truth, and the virtuous +lives of some, but that God might leave them to be snared, hardened +and emboldened to run upon their unavoidable destruction, by the +lies and lightness of others. They begin to vaunt it already, and +to say, Where is the word of the Lord, as to this, let it come +now. But when Agag said, 'surely the bitterness of death is past,' +then was the time for him to be hewn in pieces (1 Sam 15:32,33). +I shall not therefore meddle with the times and seasons which the +Father hath put in his own power; no, though they as to Antichrist's +ruin are revealed; because by the Holy Ghost there is a challenge +made, notwithstanding the time is set, and by the word related to +the man of wisdom, to find it out if he can (Rev 13:18). + +If Samson's riddle was so puzzling, what shall we think of this? +and though the angel hath intimated, that this sealed matter shall +be opened towards the time of the end (Dan 12:9); yet 'tis evident, +some have either been so hasty, or presumed too much upon their +own abilities: for I am sure they have missed the mark, hardened +the heart of the enemy, stumbled the weak, and shamed them that +loved them. + +But since the most high hath irreversibly determined her downfall +also, let us see if we can have better success in discoursing upon +the signs, than others have had who have meddled with the timing +thereof. + +FIRST SIGN. + +First then. The downfall and ruin of Antichrist draws near, when the +church and people of God are driven from all those hiding-places +that God has prepared for them in the wilderness. The church of +God, when the dragon did his worst, had an hiding-place prepared +her of God, that she might not utterly be devoured by him; and so +shall have till the time of his end shall come. + +Of this you read in the 12th of the Revelation, a place worthy to +be noted for this. But now, when the time of the ruin of Antichrist +draws on, then is the church deprived of her shelter, and laid +open, as one would think, to be utterly swallowed up for ever, +having no more place in the wilderness, that is, among the nations, +to hide herself from the face of the serpent. But how comes this +to be a SIGN of the approach of the ruin of Antichrist? why thus. +The time of this beast's war with the church of God, and the time +that the church shall have an hiding-place in the wilderness, are +both of a length, the one continuing forty-two months, the other a +thousand two hundred and threescore days. Now since the war that +this beast makes with the woman and her seed, and the woman's +hiding-place in the wilderness from his face, are, for length of +time, the same; what hindereth but that when the woman and her +seed can find no more shelter in the nations, the time that the +beast hath allotted him to make war against her, should be finished +also? when we therefore shall see that plots and conspiracies, +that designs for utter ruin, are laid against God's church all the +world over; and that none of the kings, princes, or mighty states +of the world, will open their doors, or give them a city for refuge; +then is the ruin of Antichrist at hand: for Haman's plot, though +the most universal that ever yet was hatching, (being laid in an +hundred twenty-seven provinces,) did but presage the deliverance +and exaltation of the Jews, and the hanging of Haman and his +sons: yea, and I take it, that the very day that this great enemy +had set for the utter overthrow of the church, God made the day +in which their deliverance began, and that from whence it was +completed; and I take that to be a type of this. + +There is but one thing that I can think of that can give matter of +a shew of doubt about this thing; and that is, though the time of +this war against the saints, and that of the woman's shelter in the +wilderness as to length, be one and the same; yet whether they did +commence together, and begin to take their rise, as men do that +begin to run a race? a word therefore to this. I suppose they did +commence much together; for else with whom should this beast make +war, and how should the church escape? Or, if the beast began +his war before the woman began to have a hiding-place, why was she +not swallowed up, since in the wilderness was her only place of +shelter? Again, what needed the woman to have a place of shelter +in the wilderness, when there was no war made against her? And +yet this must be, if her thousand two hundred and threescore days, +began before the beast's forty-two months: but they ended both +together; for the beast could not kill the witnesses before they +had finished their testimony; which testimony of theirs lasted +this full time that the beast had granted him to make war with +them, to wit, one thousand two hundred and threescore days (Rev +11:3): therefore their times went out together, as will be made +appear, if you consider also that the witnesses were slain, by +virtue, not of the old, but of a new war levied against them; and +that, as it should seem, at the very time when her hiding-place +was taken from her; for then indeed, for a little season, will +the church of God be overcome, as I shall shew by and by. + +Wherefore, let God's people consider and remember that when God's +church is absolutely forlorn, and has no hiding-place any longer +in the world, the kingdom of Antichrist will quickly begin to +tumble. Nor is this the alone place from whence we may gather +these conclusions. + +The time of Pharaoh's tyranny, of his life, and of the deliverance +of the children of Israel, came out much together; as any will +discern that shall consider the history of them (Gen 15:13). + +David, when Saul did sorely prosecute him, fled last into the +wilderness to Achish the king of Gath, a Philistine, for shelter; +and he gave him Ziklag for his refuge (1 Sam 27:5,6). And that +place so continued to David, 'till just about the time in which +Saul must die; and then behold, David's Ziklag is burnt with fire, +and himself stript naked of harbour! (1 Sam 30:1). But what matter! +The time of Saul's life, as well as of David's Ziklag, was now +upon expiring; for within three or four days after, David became +the king of Israel (1 Sam 31:1-6). + +And thus also it was with the Babel-beast: His time expired, when +the captivity of Israel was upon the finishing: then was the time +of his land come, and 'in that' very 'night was Belshazzar the +king of the Chaldeans slain' (Dan 5:25-30). + +Thus therefore it will happen to the church in the latter days: +her place of shelter in the wilderness; her Ziklag will be taken +from her, about the time that the war that the beast has to make +upon the woman and her seed shall be finished. But now the church +is not therefore immediately delivered, when her Ziklag is taken +from her; for after that, the beast levieth a new war, to the +overcoming and killing of the church: I say therefore, that this +is a sign, not of the downfall of Antichrist, but of the approach +thereof: for the church's bondage shall continue but three days, +and a little after this [shall be her deliverance]. Much like to +this was that of David; for after he had lost his Ziklag, for two +or three days he had sore distress: but lo, then came the kingdom +to him. + +Indeed, sense and reason saith, it is a fearful thing for the church +of God to be exposed to the rage of her enemy all over the world +at once; and that all nations should shut up their gates, let +down their portcullises, bolt up their doors, and set open their +flood-gates to destroy them: but so will be the dispensation of +God, to the end deliverance may be the sweeter, and the enemies +fall the more headlong, and the arm of God the more manifest, +both for the one, and against the other. And in this will that +scripture be fulfilled: 'And there shall be a time of trouble, +such as never was since there was a nation--and at that time thy +people shall be delivered, every one that shall be found written +in the book' (Dan 12:1). + +Let us gather up what has been said again; namely, that it is a +sign of the approach of the ruin of Antichrist, when God's church +can find no more shelter in the wilderness; because when her Ziklag +is burned, the time of the war that the beast is to make against +her, is finished. Wherefore, when she hath given one desperate +struggle more, and laid the church of God, or his witnesses, +for dead, in the street of his great city, for three days and an +half, then comes the kingdom, and the long, long-looked-for rest +and glory. Wherefore it remains, that an angel should stand in +the sun, and make proclamation to all the fowls that fly in the +midst of heaven, to gather themselves together to the supper of +the great God: 'That ye may eat the flesh of kings, and the flesh +of captains, and the flesh of mighty men, and the flesh of horses, +and of them that sit on them; and the flesh of all men, both free +and bond, both small and great' (Rev 19:18). This is to be after +the forty-two months of the beast; and consequently, after the +thousand two hundred and threescore days that the church was to +be in sackcloth; yea, after the resurrection of the witnesses, as +is evident by that which follows: 'And the beast was taken, [that +is, after the second year] and with him the false prophet that +wrought miracles before him, with which he deceived them that +had received the mark of the beast, and them that worshiped his +image. These both were cast alive into a lake of fire burning with +brimstone' (verse 20). + +SECOND SIGN. + +Secondly, Another sign of the approach of the ruin of Antichrist, +is this: towards the end of her reign, the nations will be made +to see her baseness, and to abhor her and her ways. They will, I +say, be made to see these things, in order to her ruin: also, when +they shall be made to see, her ruin will not be far off. For so +long as the nations and their rulers shall continue in that dead +sleep that she hath bewitched them into, by their drinking of the +wine of her fornication; so long we have no ground to think that +her ruin is at the door: but when God shall lay her before kings, +and shall discover her nakedness to the nations, then be sure her +destruction is at hand. Hence you read, that precedent to her +downfall: An angel comes down from heaven, and enlightens the earth +with his glory (Rev 10:1). [The earth;] that is, the kingdoms, +countries, and nations where the woman sitteth, or they that border +thereupon. [Enlightened;] to let them see the filthiness of the +whore. [With his glory;] with the doctrine that he had commission +to preach against her, for the discovering of her lewdness to +the earth. This also was the way that God took with backsliding +Israel of old, (and she was a type of our religious Babel) when +he intended to bring her to judgment for her sins (Eze 16:37); +and this is the way that God will take to destroy our religious +Antichrist, when he comes to deliver his people out of her hand. + +For though the people that suffer at her hand, can do nothing +against her, but lay, in prayers and tears against her before the +God of heaven, and bear their witness against her before the gods +of the earth; yet when kings shall come to be concerned, and they +will count themselves concerned when they shall see how they have +been deceived by her; then let her look to it. 'Behold, I am +against thee, saith the Lord of Hosts; and I will discover thy +skirts upon thy face, and I will shew the nations thy nakedness, +and the kingdoms thy shame. And I will cast abominable filth upon +thee, and make thee vile, and will set thee as a gazing-stock.' +And what follows? 'And it shall come to pass, that all they that +look upon thee, shall flee from thee, and say, Nineveh is laid +waste: who will bemoan her? whence shall I seek comforters for +thee?' (Nahum 3:5-7). + +Wherefore, there wants nothing but that she be discovered to the +nations and their kings; for did they but see her, though they lay +yet in her bosom, they would rise up against her, that she must +die: wherefore it is written again, I will 'bring forth a fire from +the midst of thee, it shall devour thee, and I will bring thee to +ashes upon the earth in the sight of all them that behold thee' +(Eze 28:18). + +The chief of the wisdom of Antichrist this day is laid out, if +perhaps by it she may cover her nakedness, and keep it from the eyes +of kings and their people. But God has said it shall not avail: +'Thy nakedness shall be uncovered, yea, thy shame shall be seen: +I will take vengeance, and I will not meet thee as a man' (Isa +47:3). But how will he make her naked? Verily, by kings. But how +shall kings do it? Why, by virtue of the glory of the angel: yea, +they 'shall make her desolate and naked, and shall eat her flesh, +and burn her with fire' (Rev 17:16). + +Let this, I pray, be considered, That Antichrist shall not down, +but by the hand of kings. The preacher then kills her soul, and the +king kills her body. And why should not the kings have it granted +unto them, that she should fall by their hand? the kings are those +that she has abused, that she has in the grossest manner abused, +and has served herself of them: but the time of the end of +Antichrist, mystery Babylon is coming, 'and then many nations and +great kings shall serve themselves of him' (Jer 27:7).12 + +Nor shall all the tricks, lies, and deceit under which formerly +she used to shroud herself, be able to prove a balm to her any +longer: No, 'in vain shalt thou use many medicines'; for no cure +shall be unto thee; 'the nations have heard of thy shame' (Jer +46:11,12). + +Babylon has for a long time been 'a lady of kingdoms,' and +'a golden cup in the Lord's hand': the nations also have largely +drank of her cup, and the kings have committed fornication with her +(Rev 18:3). But now the angel is come down, and hath enlightened +the earth with his glory. Wherefore now it follows immediately, +'Babylon is fallen! is fallen!' That is, in the eyes and esteem +of the nations, as well as otherwise. + +True, some of the kings will bewail her fall, and will cry, Alas! +Alas! when they see that they cannot help her; for that they shall +see, as is evident, because they stand afar off to lament her, +'afar off for the fear of her torment.' The kings therefore into +whose hands God shall deliver her, and who shall execute his +judgments upon her, shall be more mighty and powerful to bring her +down, than shall be the whole world besides to uphold her. + +The Protestant Kings. + +And this observe further, That as the kings that shall hate her, +shall hate her because in the light of the glory of the angel they +are made able to see her filthiness; so the kings that shall bewail +her, are such as in judgment are left in the dark, and that shall +be bewitched by her to the end. This therefore will let us see +something of the meaning of God, in that he has drawn off from +her some of the kings already; to wit, that he might train them +up by the light of the gospel, that they may be expert, like men +of war, to scale her walls, when the king of kings shall give out +the commandment to them so to do. + +There has been a great deal of talk in the countries about the ruin +and destruction of Babylon; but could we see more of the kings +engaged against her, we should hope groundedly that her fall was +at the door. Well, blessed be God for what kings there are, and +the Lord turn the hearts of many more to hate her. + +Some, as I said before, have adventured to foretell the time of +her downfall; but give me the signs thereof. This therefore is a +sign, a sign that her downfall approaches, when God shall lay her +nakedness before the nations, and put it into the hearts of kings +to abhor her. The signs of the times the Lord Jesus would have us +mind; and because the Jews neglected them, though as to the time +they hit pretty right, yet they missed of the thing that the time +brought forth. + +THIRD SIGN. + +Thirdly, A third sign of the approach of the ruin of Antichrist, +is this: 'When Babylon is become the habitation of devils, &c.,' +then the downfall thereof is upon us. True, Babylon was always an +habitation for devils; but not an habitation only for them; Israel +once dwelt there, and our Antichrist was sometimes a place of +residence for good men. The meaning then, is, When you shall see +the church and people of God so forsake her that she is left in +a manner to herself, and to her disciples, then she is to fall +quickly. When you hear it proclaimed by them that are yet in her, +of God's people, 'We would have healed Babylon, but she is not +healed: forsake her, and let us go every one into his own country' +(Jer 51:9): Then she will soon be hissed out of the world: for +this is the way of the wisdom of God; namely, to bring his people +out of a city or place, when he intends the ruin of that place. +When God was about to destroy the old world, he put his Noah into +an ark: when God was about to destroy Sodom, he sent his Lot away +thence to Zoar: when Christ was about to destroy Jerusalem, he bid +his disciples flee from the midst of that: and when there shall +be by God a hissing for his people; and when they shall hear him, +and obey, and gather to him, then you shall see what will become +of this enemy of Christ: 'I will hiss for them, and gather them; +for I have redeemed them' (Zech 10:8-12). + +I say therefore, when Babylon shall become the habitation of +devils, a hold for all foul spirits, and a cage for every unclean +and hateful bird, then Babylon is fallen. + +And thus the angel that lightened the earth with his glory, +proclaimed, 'Babylon the great is fallen! is fallen! and is become +the habitation of devils, and a hold for every foul spirit, and a +cage for every unclean and hateful bird.' Wherefore it must be, +that by that her time is come that she should fall, God will have +gleaned his people from the midst of her. And when God shall have +gleaned his people from the midst of her, those that are left behind +will appear more than ever to be what they are, to wit, devils, +foul spirits, and hateful birds; wherefore, now will Antichrist +appear in his own most proper colours. + +But to comment a little upon the words. + +Babylon 'Mystery Babylon' (Rev 17:5). The antichristian church. + +'Is fallen! Is fallen!' In the eyes and faith of the godly, by +her dropping into the dregs of degeneracy, and so is become the +habitation of devils, &c., in order to her falling into utter and +unavoidable destruction for ever. + +'Is become.' That is, through the labour of the fanners and winnowers +that God hath sent to fan Babylon, and to fetch out his people, +that she might be left to her chaff: 'I will send [saith God to +Babylon] fanners, that shall fan her, and shall empty her land +[of good men;] for in the day of trouble they shall be against +her round about' (Jer 51:2). + +'An habitation of devils.' Devils: not such by nature, but by +practice. Incarnate devils. For when the time is come that Babylon +must be destroyed, she shall be found to be an habitation for the +most vile of the sons of men. For as devils have acted towards the +world, so shall the sons of this sorceress, and this whore, act +towards Christ and his members in the latter days. And, perhaps, +the departing of Zion from the midst of her, will blow her up +into this spirit of devilism. Let God's people therefore, when +Antichrist is towards her end, look for nothing from her, but what +the devil, in times past, used to do; to wit, all sinful subtilty, +malice, wrath, fraud, deceit, lying, murder, false accusings, and +implacable madness of spirit to do them mischief. (But Lord God! +think I, what will become of good men! and where will they be safe +in such days? Only I comfort myself, by saying to myself again, +this a sign that the ruin of Antichrist is at the door.) But this +I say, he must needs be a tuneable man, that shall be able in those +days to sing this song to himself at all seasons: for this is to +drive reason backward, and to set the cart before the horse. For +what will the good man's reason say, when it seeth all Babylonians +are become devils, but that the church of God will certainly +be torn in pieces? But behold! the text and the Holy Ghost runs +counter. 'Babylon is fallen! is fallen! and [or, for it] is become +the habitation of devils.' These words for certain are the words +of an holy angel; for it could not have entered into the heart of +mere man to have conceived them. + +'An habitation.' To be an habitation (for devils) is to be their +house, their dwelling-place, their place of privilege, their place +of rest and abode, or thither whither they have right to go. +And thus will Babylon be; that is, an house, an habitation, a +dwelling-place, and a place of rest, only for devilish-minded men; +thither may such men come; for such her doors stand open, and +there may such inhabit. When therefore you see good men come out +thence, and all sorts of wicked men flock in thither, then know +that Babylon is near her end. + +'And a hold for every foul spirit.' Understand by spirit, either +those that are devils by nature, or such as are such otherwise. +But I think that the angel chiefly intends all manner of unclean +and filthy spirits; and so the church and members of Babylon, their +only place of safety: Or if you understand it of the uncleanness +of the spirits and minds of men, then the meaning is, that they +are called foul spirits, in allusion to those of devils which go +by the same name (Mark 9:25). But however, or which way soever +taken, it seems Babylon is their hold; that is, their place of +defence: For by an hold, we often understand a place of strength, +a castle, a fort, a tower; so that these devils, these foul-spirited +men, these Babylonians, will not only find house-room and harbour +in Babel, but shelter, defence and protection, when she is near +her ruin: yea, they will find her an upholder to them, and a +countenancer of them, in all their foul and devilish pranks; yea, +such an hold shall she be to such foul spirits in such foul acts, +that it shall not be possible that they should be driven from her, +or from them: For an hold is often taken in the scriptures for a +place that is impregnable, and must be so taken here. This intimates +then, that some faint opposition by the kings and nations will be +made against these inhabiters, foul spirits, but to little purpose, +until the time of her land shall come (Jer 27:7); for in their +hold they still will be secured and defended from what reason, +law and scripture can or would do unto them. Thus then we see how +Babel, towards her end, will be filled, and with what, to wit, +with devils and foul spirits; yea, and that she will not only be +an habitation, but a place of defence for such. + +'And a cage for every unclean and hateful bird.' Those that before +are called devils, and foul spirits, are also here called 'birds, +unclean and hateful beasts.' By the term [Birds,] he may allude +to that of the prophet Isaiah, where these unclean birds are +mentioned (34:11-17) And by cage, he may allude to the prophet +Jeremiah, from whom, as I think, the Holy Ghost takes those words; +but then we must put men in the place of birds, and the Babylonian +kingdom for the cage (Jer 5:27). + +'Every unclean bird.' As was said before, a hold for every foul +spirit. These unclean birds therefore are not all of one feather, +or kind, but of all and every kind; and it intimates, that the +worst act of all professions, shall be, as in a cage, in Babylon, +a little before her downfall. But I say, if they will not be all +of one feather, yet in their temper they will somewhat agree, +being either in shape, monstrous; of appetite, ravenous; or, +of inclination, lovers of the night. For of all these sorts were +the forbidden, or unclean birds among the Jews. Now since these +unclean birds are not all of one feather, or kind, it intimates +that the basest of all sorts, sects, professions and degrees, shall +take shelter in Babylon towards her end; and that they shall there, +in their temper, unanimously agree to show themselves monstrous, +to devour and eat up the poor and needy, and to blow out the light +of the gospel. + +'A cage.' Not to imprison them in, but for them to sit and sing +in, to confer their notes in, to make melodious music in; I mean, +melodious to their own thinking; for the ass thinks that he sings +full favouredly, and the owl endeavours to lift up her voice above +all the birds of the wood: But it will be a prediction of her fall, +and that her ruin is at the door. + +Of these birds Zephaniah speaks, when he prophecies of the downfall +of Nineveh, saying, 'The cormorant and the bittern [shall] lodge in +the uppermost lintels of it, their voice shall sing in the windows; +[when] desolation shall be in the thresholds' (Zeph 2:14). An +unseasonable time to sing in; for when death is coming in at the +door, mourning should be in the chambers. But this is the judgment +of God, That she should be a cage for every unclean bird to sing +in, even then when her destruction and desolation cometh upon her. + +To sing, as in a cage, doth also denote security, and that the +heart is far from fear; for she saith, 'I shall see no sorrow, in +that hour in which her judgment comes.' + +But is this a sign of the approach of the ruin of Antichrist? And +must those that shall live to see those days, rejoice when these +things begin to come to pass? Are not these things rather a sign +that the utter overthrow of the church of God is at the door? +Indeed, to sense it is, and reason will be apt to say so: But hark +what the Holy Ghost saith! 'She is fallen! is fallen now!' + +When therefore we shall see men like devils; yea, every foul spirit, +and hateful bird, flock to, and take shelter in Babylon; let us +not be frighted or dejected, but pluck up our hearts, and say, +This is one of the signs that the downfall of Babylon is near. +Wherefore it follows, after that the prophet had told us that these +birds should dwell in the land of the people of God's curse (Isa +34). That 'the wilderness and the solitary place shall be glad +for them; [for that they are there] and the desert shall rejoice, +and blossom as the rose: It shall blossom, [saith he] abundantly, +and rejoice even with joy and singing: The glory of Lebanon shall +be given unto it, the excellency of Carmel and Sharon, they shall +see the glory of the Lord, and the excellency of our God.' And +to support the weak from those fears that in those days will be +pulling of them down, he adds, 'Strengthen ye the weak hands, and +confirm the feeble knees. Say to them that are of a fearful heart, +Be strong, fear not: behold, your God will come with vengeance, +even God with a recompence; he will come and save you. Then the +eyes of the blind shall be opened, and the ears of the deaf shall +be unstopped. Then shall the lame man leap as an hart, and the +tongue of the dumb sing: for in the wilderness shall waters break +out, and streams in the desert. And the parched ground shall become +a pool, and the thirsty land springs of water: In the habitation +of dragons, where each lay, shall be grass with reeds and rushes. +And an highway shall be there, and a way, and it shall be called, +The way of holiness; the unclean shall not pass over it; but it +shall be for those: the wayfaring men, though fools, shall not err +therein. No lion shall be there, nor any ravenous beast shall go +up thereon, it shall not be found there; but the redeemed shall +walk there. And the ransomed of the Lord shall return, and come to +Zion with songs and everlasting joy upon their heads: They shall +obtain joy and gladness, and sorrow and sighing shall flee away' +(Isa 35). + +What say ye now, ye sons of God! Will you learn to make a judgment +of things according to the mystery of the wisdom of God, or will +ye longer conclude according to sense and reason: 'He turneth +the shadow of death into the morning' (Amos 5:8). And commands +oft-times, that the fairest day should succeed the foulest night. +Wherefore, when we see these devils, foul spirits, and unclean birds +in Babylon; yea, when we see good men leave her, and the vilest +run in to her, then let us sing the angels' song, and say, 'Babylon +the great is fallen! is fallen! and is become the habitation of +devils, and a hold for every foul spirit, and a cage for every +unclean and hateful bird.' + +FOURTH SIGN. + +Fourthly, another sign of the approach of the ruin of Antichrist, +is, 'The Slaying of the Witnesses': For the witnesses are to be +slain before the fall of Antichrist; and that by the hand of the +beast, who shall manage the members of Antichrist, having qualified +them before that work, with those qualifications of which you +read in the sign foregoing. For what can better fit a generation +for such a work, than to be themselves all turned devils, and +also succourers of all foul spirits. Wherefore, they must be the +wickedest of men that shall do this: the very scum of the nations, +and the very vilest of people. Nor is this a new notion: God +threatened to give his sanctuary 'into the hands of strangers for +a prey, and to the wicked of the earth for a spoil' (Eze 7:21); +To robbers, burglars, and they should defile it (verse 22). Again, +saith God of his people, 'I will bring the worst of the heathen, +and they shall possess their houses' (verse 24). For the truth +is, this work is too bad for men either of reason or conscience +to be found in the practice of. The hangman is usually none of +the best: The witnesses are also to be slain; but not a man, but +a beast must slay them; 'a den of thieves, a hold of foul spirits,' +must do it. + +That the witnesses must be slain before the fall of Babylon, has +been hinted already. Also, that their death is a forerunner of +the ruin of Antichrist, has before been touched upon; but in this +place I shall a little enlarge. + +And therefore I proceed: 'And when they shall have finished their +testimony, the beast that ascendeth out of the bottomless pit +shall make war against them, and shall overcome them, and kill +them. And their dead bodies shall lie in the street of the great +city, which spiritually is called Sodom and Egypt, where also +our Lord was crucified. And they of the people, and kindreds and +tongues and nations shall see their dead bodies three days and +an half, and shall not suffer their dead bodies to be put into +graves.' 'And after three days and an half, the spirit of life +from God entered into them, and they stood upon their feet; and +great fear fell upon them which saw them. And they heard a great +voice from heaven, saying unto them, Come up hither: And they +ascended up to heaven in a cloud; and their enemies beheld them' +(Rev 11:7-12). + +Thus you see their death is before their deliverance. Also their +death is to be by the hand of the beast; to wit by the men that +have and hold his mark, and that of his image, and that are of the +number of his name. You see also that their death is not only a +forerunner of their deliverance, but a sign that their deliverance +is at the door; since the one is but three days and an half before +the other. + +And if a short comment upon this text will give a little light to +the reader, I shall not count my labour lost. + +And when they shall have finished their testimony, when, or about +the time they have done their work of witness-bearing for God +in the world: When they have made or are making an end of giving +their testimony for Christ, and against the witchcrafts, idolatries, +sorceries, fornications, thefts, murders, and wickedness of +Antichrist: Then and not till then. + +'The beast that ascended out of the bottomless pit.' The beast: +The power that carrieth and beareth up Antichrist, the mother of +harlots: The beast upon which the woman sitteth, and by the heads +and horns of which she is protected and defended; he is said to +ascend out of the bottomless pit; for that he manifesteth by his +doings, that he was born there, and came to [do] the work of the +king thereof. + +'Shall make war against them.' We read that he made war against them +all the time of their prophesying in sackcloth, while they were +bearing their testimony against his doing; and that his commission +was, That he should have leave to make war so long (Rev 12:6). But +here we read again, that when they had finished their testimony, +and so consequently he had run out the time of his first commission +for war, he makes war again. So that this war which now he raiseth +against them, seems to be another, a new war, and such as is +grounded upon other, to wit, new arguments, besides those upon +which his first war stood. By his first war, he sought to beat down +and overthrow their testimony (Rev 13:4). By this war he seeketh +to overthrow themselves. The first war he made, was grounded upon a +vain confidence of his ability to destroy their faith; but this +last was grounded upon madness against them, because their testimony +had prevailed against him: Wherefore, Torment, wherewith these +witnesses by their testimony tormented him and his followers, was +the cause of this last war. And this is insinuated when he saith, +'They make merry for their victory over them, because these two +prophets,' (to wit, by their testimony,) 'tormented them that +dwelt on the earth' (Rev 11:10). + +The beast therefore will make a war against the witnesses all the +time of their prophesying in sackcloth, which will be a thousand +two hundred and threescore days (Rev 12:6). In all which time +they shall give him the foil, and overcome him by their faith and +testimony; and be proclaimed more than conquerors over him, through +the Christ that loved them. But now in this second war he overcomes +them, 'he overcomes them, and kills them.' + +Jezebel for a long time made war against Elias the prophet, +seeking to overthrow the worship of God which he maintained, and +to establish the religion of Baal: But when she saw that by all +she could do she got nothing, but that the prophet got the day of +her worship, priests and worshippers (1 Kings 18:30-40), she breaks +out into a rage, as one tormented almost to death, and raises a new +war; not now against his religion, but his person, and desperately +swears by all the gods that she had, That by tomorrow that time +the life of the prophet should be as the life of one of her priests +whom he had slain for an idolater (1 Kings 19:2). When the devil +sees that he cannot do by argument, he will try if he can by blows. + +When Zedekiah, the son of Chenanah, saw that with argument he +could not overcome Micaiah, he steps to him, and takes him a box +of the ear (1 Kings 22:24). This new war, is a box of the ear which +the beast will give the witnesses, because they overcame him by +their faith and testimony, all the time that the first war lasted. + +Now how long this second war will last, and what strugglings the +witnesses will make before he shall overcome them, I know not: +This I know, that the text saith, 'by this war he shall overcome +them.' + +'And shall overcome them.' Saints are not said to be overcome, +when they are imprisoned, banished, and killed for their faithful +testimony: No, by these things they overcome. To overcome then, +is to get the mastery, to subdue, to turn out of possession, to +take and hold captive, to strip the subdued of power and privilege, +as is sufficiently manifest both by scripture and reason: 'For of +whom a man is overcome, of the same he is brought in bondage' (2 +Peter 2:19). + +So then, when he is said to overcome them, it is meant, he shall +get the mastery of them, they shall grow faint before him, have no +heart or spirit to bear up in their profession against him: Against +him, I say, as she did the thousand two hundred and threescore +days' war with him; for then they were overcomers, and did bear +away the garland. + +Nor do I, for my part, wonder at this, when I consider that these +witnesses are a succession of good men; and that when Israel came +out of Egypt of old, the feeble and weak-handed did come behind +(Deu 25:17-19). It will be the lot therefore of the church, in +the latter end of the reign of the beast, to be feeble and weak in +their profession, the valiant ones having gone before: These will +come, when those that were able have bravely borne their testimony, +or when they are upon finishing of that: In comparison of whom, +they that come after will be but like eggs to the cocks of the +game: wherefore they must needs be crushed, cowed, and overcome. +And then will the beast boast himself, as did his type of old, +and say, 'My hand hath found as a nest the riches of the people: +and as one gathereth eggs that are left, have I gathered all the +earth; and there was none that moved the wing, or opened the mouth, +or peeped' (Isa 10:14). + +A sad time, and it is to happen to the people that are left, to the +latter end of the witness-bearers; and that too when they shall +have finished their testimony. + +Of this tyranny the cruelty of Amalek was a type; who, as was hinted +before, smote the hindermost, the weak: But his judgment is, That +'he shall perish for ever.' + +'And shall overcome them.' There are two ways of overcoming; to +wit, by power and policy: And perhaps by both these ways they may +be overcome. However, overcome they shall be; for so saith the +holy word of God; yea, the beast shall overcome them. Wherefore +the church of God, at that day, will be under such a cloud as she +never was since Christ's day. Now how long they shall thus be held +captive before they are brought to execution; whether the beast +will ride in triumph while they are in his bonds; or whether he +will suddenly kill them; that time, and observation, and experience, +must make manifest: But kill them he shall, that's most certain, +for so says the Holy Ghost. + +'And shall overcome them, and kill them.' In this method therefore +God will suffer the beast to proceed with the church of God, after +she has sufficiently borne her testimony for him in the world. He +shall 'war against them,' but that is not all: He shall overcome +them, but that is not all; he 'shall overcome them, and kill them.' + +'And kill them.' Of their slaughter also I shall speak a word or +two. But first I would note, as all know, that there is a difference +to be put betwixt killing and overcoming: For though every one +that is killed, is overcome: yet every one that is overcome, is +not killed (Acts 21:32): men may be overcome, and yet live (Jer +12:11); but when they are killed, it is otherwise: There may be a +cry heard from the mouth of them that are overcome, but not from +the mouth of them that are killed (Exo 32:18; Acts 7:34): They that +are overcome, may consult their own enlargement, and deliverance; +but they that are killed, cannot do so. I do therefore distinguish +between killed and overcome, because the text doth so: 'He shall +make war against them, and shall overcome them, and kill them.' + +'And kill them.' From these words therefore I will take occasion +to inquire, + +1. How they are to be considered as to this slaughter. + +2. What death they must die to accomplish this prophecy. + +FIRST, How they are to be considered? + +I answer: Not in a carnal or natural, but in a mystical sense. For, +first, they are called witnesses. Secondly, They are put under the +number of two: 'My two witnesses' (Rev 11:3). Both which are to +be mystically taken. + +First, Because their testimony standeth not in their words only, +but in their conversation; yea, in their suffering also: and that +is a mystical witness-bearing. + +Secondly, They go under the number of two: Not because there were +indeed two such men in the world, but because two are a sufficient +number to bear witness (Num 35:30; Deu 17:6; 19:15); and God's +church, in the most furious heat and rage of Antichrist, has +been at least of such a number of professing saints, to proclaim +against the beast and his worship in the name of God. To think +that there have been two such men in the world, is ridiculous; +for these witnesses must continue to give their testimony for God +against Antichrist, a thousand two hundred and threescore years. +Nor can they scripturally bear this title, My two witnesses, but +with respect to their prophesying so long. The witnesses therefore +are nothing else but a successive church, or the congregation of +God abiding for him against Antichrist, by reason of a continual +succession of men that is joined by the special blessing of God +unto it. + +SECONDLY, What death they must die? I answer, Not a corporeal one, +but that which is mystically such. And I choose to understand it +thus, because this suiteth best with their state and condition, +which is mystical. Besides, thus did they (when they did overcome,) +slay their enemies, even with the fire or sword of their mouth: +'If any man will hurt them, fire proceedeth out of their mouth, +and devoureth their enemies: and if any man will hurt them, he +must in this manner be killed' (Rev 11:5). As therefore they went +about to kill their enemies, so their enemies will kill them: But +they sought to kill their enemies by their testimony, as to their +antichristian spirit, and church-state; and their enemies will +kill them, as to their Christian heat and fervency of mind; and +also as to their Christian church-state. So that, (at least so +I think,) there will be such ruins brought both upon the spirit +of Christianity, and the true Christian church-state, before this +Antichrist is destroyed, that there will for a time scarce be +found a Christian spirit, or a true visible living church of Christ +in the world: Nothing but the dead bodies of these will be to be +seen of the nations; nor them neither, otherwise than as so many +ruinous heaps. For the love that I bear to the church of Christ, +I wish, as to this, I may prove a false prophet: But this looks +so like the text, and also so like the dispensations of God with +his church of old, that I cannot but think it will be so. For the +text, I have spoken to that already; wherefore I will now present +you with some things that look like parallel cases. + +First, When the church was coming out of Egypt, just before they +were delivered from Pharaoh, they were in their own eyes, and +in the eyes of their enemies, none other than dead: 'It had been +better [said they to Moses] for us to serve the Egyptians, than +that we should die in the wilderness' (Exo 14:12). The people +said so, Moses feared, and Pharaoh concluded they were all dead +men (Exo 12:33). Also Paul tells us, 'that they were baptized +[that is, buried] unto Moses in the cloud, and in the sea.' They +were, for the time, to use the expression, a dead church both in +the eyes of Pharaoh, in the eyes of Moses, and also in their own. + +And 'tis to be taken notice of: As the witnesses in the text were +slain but a little before the ruin of Antichrist began; so this +church was baptized in the sea but a little before great Pharaoh +was drowned there. + +Secondly, In the time of Elias, which time also was typical of +this, what church was there to be seen in Israel? None but what +was under ground, buried in dens, and in caves of the earth: Yea, +the prophet could see none, and therefore he cried to God, and +said, Lord, they have 'digged down thine altars,' and slain thy +prophets, 'and I am left alone, and they seek my life' (1 Kings +19:14; Rom 11:3). What visible living church was now in the land, +I mean, either with reference to a godly spirit for it, or the +form and constitution of it? What was, was known to God, but dead +to every man alive. + +Thirdly, What was the dry bones that we read of in the 37th +of Ezekiel, but the church of God, and also a figure of what we +are treating of? And why called dry bones, since the people were +alive, with their substance, wives, and children; but to shew, that +that church of God was now, as to their spirit and church-state, +accounted as dead, not only by themselves, but by the king of +Babylon, and the nations round about? Babylon then was the valley, +and the grave; and the church of God were the bones: Bones without +flesh, sinews, or skin; bones exceeding dry; yea so dry and dead +were they, that the prophet himself could not tell whether ever +they should live again (Eze 37:1-3). + +Now this, as I said, was a state that was not to end with the church +of Israel, but to be acted over once again by the beast with the +church of the new testament: Yea, it is an easy matter to make +their witnesses in this their death, and the church of Israel in +this their grave, in many things to symbolize. + +Fourthly, Take another instance, or rather comparison, into which +the church of God compared herself, when under the king of Babylon's +tyranny: And that is, she counted herself as the dung that the +beast lets fall to the ground from behind him. And doth this look +like a visible church-state? Or has it the smell or savour of such +a thing? Nebuchadnezzar (said she) 'hath swallowed me up like a +dragon, he hath filled his belly with my delicates, he hath cast +me out' (Jer 51:34). Pray, what would you think of a man, of whom +one should tell you, That he was eaten up of a dragon; made to +fill the belly of a dragon; and cast out as the dung of a dragon? +Would you think that such an one did all this while retain the +shape, form, or similitude of a man? Why, thus the church said she +was, and thus the church shall be again: For she is once more to +be overcome, to be overcome and killed; and that by the beast, +the dragon's whelp, of which the king of Babylon was a type. And +therefore I conclude the premises; that is, That the beast will kill +the church that shall be in the latter days, as to her Christian +spiritedness, and her church-state. And I could further add, That +if we hold they die corporeally, we must conclude, that their +natural body being slain, shall lie three years and an half in +the street; yea, that their resurrection shall be corporeal, &c. +But why we should think thus, as yet I can see no reason, since the +persons are such mystically; the beast mystically so; the street +in which they be, mystically such; and the days of their unburied +state, to be taken mystically likewise. But we will pass this, +and descend to other things. + +Fifthly, I will yet add another thing. When Israel was coming out +of Babylon; yea, while they were building of the temple of God, +which was a figure of our church-state now under the Gospel; they +were not only troubled, hindered and molested in their work, but +were made for a time to cease, and let the work lie still. + +'Now [says the text] when the copy of king Artaxerxes' letter +[which he sent to forbid the Jews in their work] was read before +Rehum and Shimshai the scribe, and their companions, they went +up in haste to Jerusalem unto the Jews, and made them to cease by +force and power. Then ceased the work of the house of God which +is at Jerusalem. So it ceased unto the second year of the reign +of Darius king of Persia' (Ezra 4:23,24). + +And I pray, since their temple-worship was a type of a new testament +church-state and worship, what doth their causing of that work to +cease signify to us, but that we must have a time also to cease as +they? And since their temple-work was caused to cease before the +house was finished, what face could there be at present thereupon, +but that, to look to, it was like some deformed, battered, broken +building, or as such an one that was begun by foolish builders? +Yea, and since the Jews left off to build God's house at the +command of the heathens, what did that bespeak, but that they had +lost their spirit, were quashed, and so as to their temple-work, +killed, as it were, to all intents and purposes? And thus it will +be, a little before the church of God shall be set free from the +beast, and all his angels: For these things were writ for our +admonition, to show us what shall be done hereafter; yea, and +whether we believe or disbelieve hereabout, time will bring it to +pass. + +I do not question but many good men have writ more largely of +this matter: but as I have not seen their books, so I walk not by +their rules. If I mistake, the mistakes are only mine; and if I +shall merit shame, I alone must bear it. + +Some may think they have said enough, when they assert, that for +the witnesses to be killed, is, To be dead in law. But I answer, +That is not to be overcome. They are here said to be overcome; +and that is more than to be dead in law: For a man may be dead in +law, and yet not be overcome; and if so, then far enough off from +being killed. So then, for as much as they are said to be overcome +and killed, it must be more than to be dead in law. Besides, the +text supposeth that they had yielded up, as dying men do, their +souls, their spirit of life into the hands of God: For it saith +concerning them, That at their resurrection, the spirit of life +from God entered again into them: Into them, antecedent thereunto. +'and after three days and an half the spirit of life from God +entered into them, and they stood upon their feet' (Rev 11:11). +thus it was concerning the dry bones, of which mention was made +before: 'Then said he unto me, Prophesy unto the wind, prophesy, +son of man, and say to the wind, Thus saith the Lord God; Come +from the four winds, O breath, and breathe upon these slain, that +they may live' (Eze 37:9). And thus much concerning their killing. + +Now, as I said, since in death, the body doth not only lie dead, +but the spirit of life departs therefrom; it is to shew, that not +only their bodies, their church-state, shall die, [for churches +are called bodies, (1 Cor 12:27; Eph 3:6; 4:12; 5:23; Col 1:18)] +but that spirit of life that acted those bodies, shall be taken +up to God. There shall, for a time, be no living visible church +of Christ in the world: A church, but no living church, as to +church-state: A church in ruins, but not a church in order: Even +as there was once a Christ, but no living Christ in the grave; yet +the gates of hell shall not prevail to an utter overthrow thereof, +no more than they prevailed to an utter overthrow of Christ; but +as one did, so shall the other, revive, and rise again, to the utter +confusion and destruction of their enemies: Yea, and as Christ, +after his resurrection, was, as to this body, more glorious than +he was before; so the witnesses, after their resurrection, shall +be more spiritual, heavenly, and exact in all their ways, than they +were before they were killed. Resurrections are always attended +with new additions of glory; and so shall the church of God, as +to her church-state, be in the latter days. + +But yet the beast shall not altogether have his will, (if that at +all was his will) that these witnesses, in this second war, should +be conquered to a compliance with Antichrist in his foolish and +vain religion: For it is not with dead men to comply; but as they +are dead to their own church-state, so they are to his. When the +Jews had killed Christ, it was beyond all the art of hell to cause +that his body should see corruption; so when the beast has killed +the witnesses, he shall not be able to corrupt them with any of +his vices. + +Hence you find, that not the witnesses, but the dwellers upon the +earth were them that danced after the devil's pipe, when he had +fulfilled their murder. + +Nor doth this murder, as to the fulfilling of it in those nations +where the woman sitteth, seem to be a great way off, if all be true +that from foreign parts some have said: For what a withdrawing of +God and of his Spirit is there already in some of the churches of +God! The word worketh not that sound repentance which it was wont +to do: Preachers preach for little, but to spend themselves, as +men that are wounded do when with groans they let out their life. +Where (say some) is the spirit and life of communion? And where +that practical holiness that formerly used to be seen in the +houses, lives and conversations of professors? The whole head is +sick, and the whole heart faint already; and how long will it be +before churches die of the wound that the beast has given them, +time must make appear: But die I perceive they must; for if the +wound already given will not kill, repeated blows shall. + +By all that I have said, I do not deny but that many of the people +of God may die corporeally, by the hand of the beast, in this second +war that shall be made by him against the witnesses. But should +as many more die, that will not prove that that death will be that +that by the killing of the witnesses is intended. + +Some thing I would bestow upon the reader, for him to carry with +him as a memorandum, while he reads this account of things: As, + +First, This victory of the beast, is not to be until the witnesses +have finished their testimony; and so by all that he shall do, he +shall not hinder the revelation of any of the truths that they +either were to bring to light, or to confirm by their witness-bearing. + +Witnesses are not always bound to speak: There is a time 'to keep +silence' (Eccl 3:7), and 'thou shalt be dumb' (Eze 3:26). But how +shall we know when this time is come? + +1. When a sufficient testimony has been given for Christ, and +against Antichrist, before the God of heaven; for he must be the +judge. + +2. When her enemies forbear to plead against her by argument, and +rather betake themselves to blows (Matt 10:19). + +3. When the spirit of testimony-bearing is taken from the church; +for that is not essential to Christianity, but is given and taken +away as there is occasion. + +4. When testimony-bearing becomes a vain or needless repetition, +when they have heard sufficiently of things before (John 9:27). + +Secondly, This victory of the beast shall not invalidate or weaken +their testimony; no, not in the eyes of the world; for they will +still remember, and have a reverence for it: This is intimated +by this, That 'they of the people and kindreds and tongues and +nations--(that are neither the witnesses, nor they that in the +next verse are called the inhabiters, or they that dwell upon the +earth,)--shall not suffer their dead bodies to be (buried, or be) +put in graves' (Rev 11:9). + +Thirdly, This shall not lengthen the reign and tranquility of the +antichristian kingdom; nor frustrate, drive back (or cause to tarry) +the glorious freedom and liberty of the saints. But some may say, +This will be a SAD day. + +So it will, and gloomy; but it will be but short, and 'the righteous +shall have dominion over them next morning.' 'Twill last but three +days and an half; nor shall it come, but for the sins of churches +and saints, and to hasten the downfall of the kingdom of the beast, +and for the sweetening to the church her future mercies. Christ +Jesus, our Lord, in answer to the question of his disciples, about +the destruction of Jerusalem, presented them with a relation of +many sad things; but when he was come even to the hearts of men, +and had told them 'that they should fail for fear': He said, +'when these things begin to come to pass, then look up, and lift +up your heads; for your redemption draweth nigh' (Luke 21:25-28). + +'Tis as ordinary as for the light to shine, for God to make black +and dismal dispensations, to usher in bright and pleasing [ones]; +yea, and the more frightful that is which goes before, the more +comforting is that which follows after. Instances in abundance +might be given as to this, but at present let this suffice that is +here upon the paper before us; namely, the state of the witnesses, +with their glorious resurrection. + +FIFTH SIGN. + +Fifthly, Another sign of the approach of the ruin of Antichrist, +will be this: The great joy that will be in her, and among her +disciples, when they shall see that the witnesses are slain, and +lie dead upon the spot: 'And they that dwell upon the earth shall +rejoice over them, and make merry, and shall send gifts one to +another; because these two prophets tormented them that dwell on +the earth' (Rev 11:10). Babylon has been always a merry city, and +her disciples merry men; but the poor church of Christ has been +solitary, and as a wife forsaken; her tears upon her cheeks bear +her witness, and so doth her sackcloth-weed. + +Hence our Babylon, under the name of Nineveh, is called, 'the +rejoicing city' (Zeph 2:15). Only her joy is distinguished from +that which is the joy of God's people, by these two things. + +First, Either she rejoiceth in outward and carnal glory, or else +in the ruin of the church of God. This last, to wit, the supposed +ruin of the church of God, is that which will be now the cause of +her glorying. And this is the joy that God complaineth of, and for +the which he said that he would punish Babylon: 'Chaldea shall be +a spoil: All that spoil her shall be satisfied, saith the Lord. +Because ye were glad, because ye rejoiced, O ye destroyers of +mine heritage,' &c. (Jer 50:10,11). The joy therefore of Babylon, +Antichrist; the joy that she shall conceive in her heart upon the +slaughter of the witnesses, is a sure sign of her unavoidable ruin +and destruction. These two prophets tormented her; they were to +Babylon as Mordecai was to Haman, a continual plague and eye-sore: +As also was David to the wretched Saul: But now they are overcome, +now they are killed; now she rejoiceth, and maketh merry. And this +her joy was of old prefigured by them that in her spirit have gone +before her: As, First, When the Philistines had, as they thought, +for ever overcome Samson, that Nazarite of God, how joyful were +they of the victory! 'Then the lords of the Philistines gathered +them together for to offer a great sacrifice unto Dagon their god, +and to rejoice: for they said, Our god hath delivered Samson our +enemy into our hand. And when the people saw him, [saw him in chains] +They praised their god: for they said, Our god hath delivered into +our hands our enemy, and the destroyer of our country, which slew +many of us' (Judg 16:23,24). Poor Samson! While thou hadst thy +locks, thy liberty, and thine eyes, thou didst shake the pillar +that did bear up their kingdom! But now they have conquered thee, +how great is their joy! How great is their joy, and how near their +downfall! This therefore is a joy that is like that we have under +consideration, to wit, the joy of them that dwell upon the earth; +for that the witnesses that did bear up the name of God in the +world, were overcome and killed. + +Secondly, Like to this, is that which you read of in the first +book of Samuel, concerning the men that had burnt David's Ziklag. +Ziklag was poor David's place of safety; nor had he any else but +that under the whole heaven: But the children of the east came upon +it, and took it; set it on fire, and carried thence all David's +substance, with his wives and his children. (Very ill done to a +man in affliction; to a man that went always in fear of his life, +because of the rage of his master Saul.) But how were they that had +got the victory? Oh! joyful, and glad, and merry at heart at the +thoughts of the richness of the booty? 'Behold, they were spread +abroad upon all the earth, eating and drinking, and dancing, because +of all the great spoil that they had taken out of the land of the +Philistines (from Ziklag) and out of the land of Judah' (1 Sam +30:16). Here again you find a joy and merriment like these that +we have under consideration, and that upon such like accounts. +Nothing pleases the wicked more, than to see the godly go down the +wind; for their words, and lives, and actions are a plague and a +torment to them: As 'tis said of these two prophets, 'They tormented +them that dwelt on the earth.' + +Thirdly, While the church of God lay dead in Babylon, and as bones +exceeding dry; what a trampling upon them was there by Belshazzar +a little before his death! He called for his golden and silver +vessels that his father Nebuchadnezzar had taken out of the temple +of God that was at Jerusalem, (those holy vessels once dedicated +to the worship and service of God) that his princes, his wives +and his concubines might drink therein. An high affront to heaven: +'They drank wine, and praised the gods of gold, and of silver, of +brass, of iron, of wood, and of stone' (Dan 5:4). And all to shew +what a conquest, as he thought, he had got over the God of heaven, +and over his people that dwelt in Jerusalem, and over his ordinances +and vessels used in his worship and service: Yea, this he did +with such joy that was not usual, as is intimated by his doing of +it before 'a thousand of his lords,' and that till he had drank +himself drunken. But all this while, as was hinted before, the +church of God, as it were, lay dead at his feet; or as the phrase +is, 'as bones exceeding dry.' This too will be the joy of the +beast and his followers in the latter days; they will make war +with the witnesses; they shall overcome them, and kill them; and +when that is done, they shall rejoice over them, and make merry. +But as Belshazzar soon after this, saw the handwriting that made +his knees knock together; and as he lived not to see the light of +another day; so 'twill be with the beast and his followers; the +next news that we hear upon this mirth and jollity, is, the tenth +part of his kingdom falls, and so on till the whole is ruined. + +Thirdly, Moab also, in the day that Israel was taken captive by +their enemies, could not forbear but skip for joy, so glad was he +in his heart thereat. But what saith the jealous Lord? 'Make ye +him drunken: for he magnified himself against the Lord: Moab also +shall--be in derision: For was not Israel (saith God) a derision +unto thee? was he found among thieves? for since thou spakest of +him, thou skippedst for joy' (Jer 48:26,27). Of all things, God +cannot away with this: For when the wicked would rejoice that they +have been suffered to make havoc of the church of God, they deny +the wisdom and power by which they were permitted to do this, +and offer sacrifice to their own net and drag (Hab 1:16); which +provoketh the holiness of Israel: 'Shall the axe boast itself +against him that heweth therewith? or shall the saw magnify itself +against him that shaketh it? As if the rod should shake itself +against them that lift it up, or as if the staff should lift up +itself, as if it were no wood.' But what follows? Why, burning +and consuming of soul and body of them that do such a thing (Isa +10:15-18). And this text I the rather bring, because 'tis to be +the portion of Antichrist. + +And therefore let this be a caution to the men that wonder after +the beast, to caution them to repentance, for he will assuredly go +into perdition. What! shall the witnesses of God be killed! Shall +the beast stand glorying over them while they are dead, with his +feet in their neck? and shall none be angry at it? Let them that +love themselves look to themselves: God will be concerned, and will +assuredly for this quickly put a period to the kingdom and reign +of Antichrist (Jer 50:13). + +And although this glorying mistress of iniquity, this Antichrist +and Babylon, may say that her power is the hammer of the whole +earth; yet God will cut him in sunder, and break him in pieces +with his bout-hammers,13 with the kings14 of the earth, that he +will use to do this work withal; that is, when this last sign is +fulfilled: I call it the last sign; I find none that doth intervene +betwixt the slaying of the witnesses, and the beginnings of the +ruin of Antichrist but this. + +But a little to comment upon their joy, as the Holy Ghost doth set +it forth. The cause of their joy we have touched already; which +was, for that they had slain their tormentors. For, as was shewed +you, the witnesses had been their tormentors: But when they shall +overcome them, and kill them, they rejoice, make merry, and send +gifts one to another. + +This repeating, and repeating with aggravation, doth manifest, and +at that day their joy will be exceeding great: 'They shall rejoice, +and make merry,' &c. They shall rejoice over them, over their slain, +their enemies, their tormenting enemies. This joy therefore, is +a joy that flows from victory, from victory after a war that has +lasted a thousand two hundred and threescore years. They shall +rejoice, as they do that have a most potent, vexatious, and +tormenting enemy lying dead at their foot, and as those that ride +in triumph over them. They shall therefore rejoice as conquerors +used to do, who make the slaughters of their spoiled enemies the +trophy of their joy. + +For the devil, that great deceiver of mankind, will so flush up +and bewitch the men that wonder after the beast, with the victory +that they shall get over the faithful witnesses for God and his +Son, that they will think ('twill never be day) that the victory is +so complete, so universal, so thorough, that the conquest must be +lasting. And from sense and reason they will have ground to think +so; for who now is left in the world any more to make head against +them? but here comes in that which will utterly spoil this joy; +these conquered, killed, dead men must come to life again, and +then what's become of their joy? 'And great fear fell upon them +which saw them' (Rev 11:11). Wherefore, this joy must fade and +vanish: But, I say, the followers of the beast will be far from +thinking so; for they will 'rejoice over them, make merry, and +send gifts one to another,' concluding that these tormentors shall +never torment them more. But Jacob's blessing upon his son Gad, +shall be fulfilled upon these witnesses: 'Gad [saith he] a troop +shall overcome him: but he shall overcome at the last' (Gen +49:19). So then these conquerors must not always rejoice, though +they will suppose they shall, and also make merry too. + +'And make merry.' To make merry, is more than to rejoice. To rejoice, +doth shew the present act of the soul; but to make merry, is to +use the means as will keep this joy alive, and on foot. Joy is +one thing, and the continuance of it is another (1 Sam 25:36). Joy +may be begotten by a conceit, a thought; but it cannot be maintained +so; because deliberation will come in and spoil it (Esth 5:4), if +sufficient means is not used to continue it: wherefore he adds, +They rejoiced over them, 'And made merry.' + +And there are five things that are usually made use of to keep up +wicked joy. 1. There is the merriment of music (Luke 15:25,32). +2. The merriment of feasting (Judg 19:6,9). 3. The merriment of +laughter (Eccl 10:19). 4. The merriment of fleshly solace (Jer +31:4). 5. Revenge upon a supposed enemy (2 Sam 13:28). So then, +by these five things we see what is the way that sinful joy is +maintained in the hearts of wicked men; and also by what means the +limbs and brats of Antichrist will keep up that joy that at first +will be conceived in their hearts at the thought that now they have +killed their tormentors. They shall have music. They shall have +feasting. They shall have laughter. They shall have fleshly solace. +And they shall have their fill, for the time, of revenge. Thus +therefore shall they rejoice over them, and make merry, all the +time of that little, short everlasting that they are to live in +the world. + +'And make merry.' To make merry, to make wicked mirth, there must +be a continual fraternity, or brotherhood in iniquity, maintained +among them, and that where none may come to interrupt; and that +they will be capable of doing any where then, for that their +tormentors will be dead. Wickedness shall walk with open face +in those days; for then there will be none alive for God and his +ways; wherefore, the beast and his train may do what they will: now +will be the time for men to live carelessly and wantonly, and to +make their wantonness their joy, (after the manner of the Zidonians) +for there will be none to put them to shame. + +'And shall send gifts one to another.' This is another token of +their gladness, and also a means to buoy them up still. And it will +be a sign that they have joined hand in hand to do this wickedness, +not dreaming of the punishment that must follow. This sending +of gifts to each other, and that after they have slain these two +prophets, doth also declare that they will be far from repentance, +for the commission of so great an offence. Nay, it signifies +further, that they were resolved, and determined to quench all +manner of convictions one in another, that might arise in their +hearts for the sin which they had committed: for a gift blinds +the eyes of the wise, and perverts the judgment of the righteous; +how much more then will it stifle and choke appearances of such +upon the spirits of wicked men! I question not at all but many +have been, by the favours and gifts of wicked men, drawn down into +the belly of hell. + +Now what these gifts will be, either as to kind or quantity, that +I can say nothing to: but probably, whatever they will be, there +will be but little of their own cost in them. Victors and conquerors +do used to visit their friends with their spoils won in battle, +with the spoil of the enemies of their God (Ezra 10:7). + +And this was David's way, after ha had recovered the loss that he +had sustained at the burning of his Ziklag; he sent to his friends +of what he had taken from his enemies, as token of victory: 'David +sent of the spoil (says the text) unto the elders of Judah, even +to his friends, saying, Behold a present for you of the spoils of +the enemies of the Lord' (1 Sam 30:26); And why may not those we +have now under consideration, do so to their god, and their friends +also? Spoiling is like to be one of the last of the mischiefs +that Antichrist shall do to the church of God in this world: And +methinks, since the beast will have power to overcome, and to +kill, he should also have power to take away (Dan 11:33): 'Hast +thou killed, and also taken possession?' said the prophet to wicked +Ahab. + +However, whatever their gifts may be, and at whose cost soever +bought, 'tis a sign their hearts will be open, they shall send +gifts one to another: their merry days will then be come, and their +enemies will then be dead at their feet; wherefore, now they will +have nothing to do but to rejoice over them, and to make merry, +and to send gifts one to another. + +Thus as to sense and reason, all shall be hush, all shall be quiet +and still: the followers of the Lamb shall be down; the followers +of the Beast be up, cry peace and safety, and shall be as secure as +an hard heart, false peace, and a deceitful devil can make them. +But behold! While they thus 'sing in the windows,' death is +straddling over the threshold! (Zeph 2:14). While they are crying +peace and safety, sudden destruction cometh: By that they have +well settled themselves at their table with Adonijah (1 Kings 1), +they shall hear it proclaimed with sound of trumpet, the witnesses +are risen again. + +Now the Christians' pipes will go again, and surely the earth will +be rent with the sound of their shouts and acclamations, while they +cry with joyful sound, 'The kingdoms of this world are become the +kingdoms of our Lord, and of his Christ; and he shall reign for +ever and ever' (Rev 11:15). + +But woe to the wicked, it shall be ill with them; for the Lord +Jesus will now begin to shew his jealousy, and to make known his +indignation towards those that have thus cruelly slain his prophets, +digged down his altars, and made such havoc of the afflicted +church of God (Isa 66:14). Now will he whet his glittering sword, +and his hand shall take hold on vengeance, that he may render +a recompence to his enemies, and repay them that hate him (Deu +32:41). + +But this he will not do immediately by himself, but by such instruments +as have been spoken of before: of which more particularly to treat, +shall be that I shall next take in hand. + +OF THE INSTRUMENTS THAT GOD WILL USE TO BRING ANTICHRIST TO HIS +RUIN. + +Although I have hinted at this before, yet it may be convenient +briefly to touch it again. Antichrist, as I have told you, consisteth +of soul and body, and must be destroyed by such instruments as may +most properly be applied to each. Further, As to the soul, spirit +or life of Antichrist, and its destruction, of that we have also +spoken already: It remains then that now we discourse of the ruin +of his body and flesh. + +I then take it, That the destruction of her flesh shall come by the +sword, as managed in the hands of kings, who are God's ministers +for the punishment of evil deeds, and the praise of them that do +well (Rom 13). Not that the church, even as a church, shall be +quite exempt and have therein no hand at all; for she, even as +such, shall with her faith and prayers help forward that destruction. + +The church therefore, as a church, must use such weapons as are +proper to her as such; and the magistrate, as a magistrate, must +use such weapons as are proper to him as such. When the church +of Israel were prisoners in Babylon, they did not fight their way +through their foes, and the countries to Jerusalem; but waited +in their captivated state with patience, until the kings of the +Medes and Persians came to deliver them. Nor is it to be sleighted, +but to be thought on seriously, that before there was an Israelite +captive in Babylon, their deliverer Cyrus was prophesied of: +which Cyrus did afterwards come and take Babylon, and deliver the +captives, as it was foretold he should. He saith unto Cyrus, 'He +is my shepherd, and shall perform all my pleasure: even saying to +Jerusalem, Thou shalt be built; and to the temple, Thy foundation +shall be laid' (Isa 44:28). And again, 'Thus saith the Lord to +his anointed, to Cyrus, whose right hand I have holden to subdue +nations before him, &c. I have raised him up in righteousness, and +I will direct all his ways: he shall build my city, and he shall +let go my captives, not for price nor reward, saith the Lord of +Hosts' (Isa 45:1,13). And this accordingly he did, to wit, when +the time was come; as may be seen in those holy records where these +things are made mention of. Indeed, as I said, the church is not +excluded (2 Chron 36:2); she may, and ought, with her faith and +prayer, and holy life, to second this work of kings (Ezra 1:2,3). +Wherefore, when God speaks of bringing down the lofty city and of +laying it low in the dust by the church, he saith, they shall do +it by their feet, and with their steps: 'The foot shall tread it +down, even the feet of the poor, and the steps of the needy' (Isa +26:6). + +By feet and steps, I understand the good lives of the children of +God: but now, when kings come to deal with her, as kings, they +serve her as Samuel served Agag, as a judge, 'cut her in pieces +with their swords': or as you have it elsewhere, 'They make her +desolate and naked; they eat her flesh, and burn her with fire.' +The sword will be put into their hands for this very purpose. Thus +therefore must their deliverance be begun. + +It is also to be considered, That after these first kings of the +Medes and Persians had broken the yoke of the king of Babylon from +off the neck of the captive church, and had given her license +to go to her place to build her temple and city, and to sacrifice +there according to the law of their God, (as both in Ezra and +Nehemiah we read;) and when their work was hindered by under-officers, +or they endeavoured so to do, they pleaded the license that they +received to build and sacrifice by the decree of the first kings, +and so finished their deliverance: They went not on in headstrong +manner, as if they regarded neither king nor Caesar: 'But Zerubbabel, +and Joshua, and the rest of the chief of the fathers of Israel, +said unto them,' that sought to hinder their work, 'Ye have nothing +to do with us to build an house unto our God; but we ourselves +will build unto the Lord God of Israel, as king Cyrus the king of +Persia hath commanded us' (Ezra 4:3). And as they said, so also +they did: 'The elders of the Jews builded, and they prospered +through the prophesying of Haggai the prophet and Zechariah the +son of Iddo. And they builded, and finished it, according to the +commandment of the God of Israel, and according to the commandment +of Cyrus, and Darius, and Artaxerxes king of Persia' (Ezra 6:14). +Yea, they did not only accept of the kindness of kings, but did +acknowledge that kindness with thanksgiving, as a gift of the God +of heaven: for the kings had commanded and given leave to the Jews +to go to Jerusalem, to build their temple, and to do sacrifice +there, according to the counsel of the priests that were at +Jerusalem, and according to the law of God that they had in their +hand (Ezra 7:13,14). For Artaxerxes sent Ezra the priest to inquire +after the condition that Jerusalem and Judah was in, according to, +or by the law of God that was in his hand (verse 14). And he had +license also further to do with the king's silver and gold, which +he gave of the service of the house of the Lord, 'according to the +will, word or law of HIS God.' 'And thou, Ezra, [says the king] +after the wisdom of thy God, [that is, after his word] that is in +thine hand, set magistrates and judges, which may judge all the +people that are beyond the river, all such as know the laws of +thy God; and teach ye them that know them not. And whosoever will +not do the law of thy God, [that is, worship, and walk by the +rule of his testament,] and the law of the king, [that is, shall +refuse to give Ezra such things as by the king was appointed for +Ezra's help in the furthering of the worship of God, according to +the law of his God,] let judgment be executed speedily upon him +whether it be unto death, or to banishment, or to confiscation +of goods, or to imprisonment' (Ezra 7:25,26). This was therefore +a wonderful gracious license that the king now gave to Ezra: he +imposed nothing upon him or the Jews in matters of religion and +worship, but left him and them wholly to the law, will, and word +of God, only he laid check upon wicked and ungodly people: that +if they did things contrary to the laws of Ezra's God, or did +sleight the king's law, as aforesaid, that then such penalties +and pains should be inflicted upon them. + +To the same purpose was the decree of Cyrus, and that of Darius, +to put it in execution. Also the penalty enacted against such +offenders, was full as sharp and severe: 'Also I have made a +decree [said the king,] that whosoever shall alter this word, let +timber be pulled down from his house, and being set up, let him be +hanged thereon; and let his house be made a dunghill for this.--And +the God that hath caused his name to dwell there destroy all kings +and people, that shall put to their hand to alter and to destroy +this house of God which is at Jerusalem. I Darius have made a +decree; let it be done with speed' (Ezra 6:11,12). + +Indeed, sometimes a stop was put to this work by the kings, and +the Jews were made to cease by force and power, (Ezra 4:23,24) the +which the good people did bear with patience (Ezra 4:11-21): also +they waited to see their God go before them among the kings, who +at length took away Artaxerxes, who for a time had put a stop to +the work, and brought in another, who gave leave that with speed +it should be set on foot again (Ezra 5). + +The Jews did also in these vacancies, or times in the which +hindrances were put, carry it very tenderly and lovingly to those +kings that at present they were under, submitting of their bodies +and their goods to their will, and meekly endured the trial and +affliction, serving them with all faithfulness, watching to save +their lives from the hands of bloody men. Also when the king's laws, +and the law of their God, did at any time come in competition, +they would indeed adhere to, and do the law of their God; yet with +that tenderness to the king, his crown and dignity, that they could +at all times appeal to the righteous God about it (Dan 6:22). Nor +did they lose by so doing; yea, they prospered; for by this means +Mordecai was made a great man, and a saviour of his people (Esth +2:21-23) By this means also was Daniel made a great man, and +helpful to his brethren (Dan 5:29). + +Kings, I say, must be the men that must down with Antichrist, and +they shall down with her in God's time. + +God hath begun to draw the hearts of some of them from her +already, and he will set them, in time, against her round about. +If therefore they do not that work so fast as we would have them, +let us exercise patience and hope in God: 'tis a wonder that they +go so fast as they do, since the concerns of whole kingdoms lie +upon their shoulders, and that there are so many Sanballats and +Tobias's to flatter with them and misinform them concerning the +people that are delivered but in part. See what an ugly account +was given of Jerusalem by the enemies of the Jews, even then when +they were in the hands of their deliverers: 'Be it known unto the +king, that the Jews which came up from thee to us, are come unto +Jerusalem, building the rebellious and bad city, and have set up +the walls thereof, and joined the foundations.--Be it known now +unto the king, that, if this city be builded, and the walls set +up again, then will they not pay toll, tribute, and custom, and +so thou shalt endamage the revenue of the kings' (Ezra 4:12,13). +Oh! what a be it known, be it known, is here! But were not these +gentlemen more afraid of losing their own places and preferments, +than of the king's losing of his toll and custom? But the whole +was a lie, though it hindered the work for a time, and the patience +of the people, and their loyalty to the king, did conquer and +overcome all. + +I speak the more to this, because, (as I have said) I believe that +by magistrates and powers we shall be delivered and kept from +Antichrist; and because God has already begun to do it by such, +by which also she shall be destroyed: and I have a few things to +present to good men, to be conversant in, in such a day as this. + +Let the king have verily a place in your hearts, and with heart and +mouth give God thanks for him; he is a better saviour of us than +we may be aware of, and may have delivered us from more deaths +than we can tell how to think. We are bidden to 'give thanks to +God for all men, and in the first place, for kings, and all that +are in authority' (1 Tim 2:1,2). + +Be not angry with them, no, not in thy thought; but consider, if +they go not on in the work of reformation so fast as thou wouldest +they should, the fault may be thine; know that thou also hast +thy cold and chill frames of heart, and sittest still when thou +shouldest be up and doing. + +Pray for kings to the God of heaven, who has the hearts of kings +in his hand: and do it 'without wrath, and doubting'; without wrath, +because thy self is not perfect; and without doubting, because +God governeth them, and has promised to bring down Antichrist by +them. + +Pray for the long life of the king. + +Pray that God would always give wisdom and judgment to the king. + +Pray that God would discover all plots and conspiracies against +his person and government. + +Pray also that God would make him able to drive away all evil and +evil men from his presence; and that he may be a greater countenancer +than ever, of them that are holy and good, and wait and believe, +that God that has begun his quarrel with Babylon, Antichrist, the +mother of Antichrist, the whore; would in his own time, and in +his own way, bring her down by the means which he has appointed. + +I do confess myself one of the old-fashion professors, that covet +'to fear God, and honour the king.' I also am for blessing of +them that curse me, for doing good to them that hate me, and for +praying for them that despitefully use me, and persecute me. And +have had more peace in the practice of these things, than all +the world are aware of. I only drop this, because I would shew my +brethren that I also am one of them; and to set them right that +have wrong thoughts of me, as to so weighty matters as these.15 + +Now these kings whose hearts God shall set to destroy Antichrist, +shall do it without those inward reluctancies that will accompany +inferior men: they shall be stript of all pity and compassion. +Hence they are compared to the mighty waves of the sea (Jer +51:42), which saith, when the wrecked and dying mariners cry out +for mercy for themselves, and for their children, I am a sea; 'I +travail not, nor bring forth children, neither do I nourish up +young men, nor bring up virgins' (Isa 23:4,5): I have therefore no +pity for these, or any of them. Therefore they must be swallowed +up of this sea, and sink like a stone in the midst of these mighty +waters. + +And thus much for the means by which God will destroy the body +and flesh of Antichrist. + +OF THE CAUSES OF THE RUIN OF ANTICHRIST. + +Although the causes of the ruin of Antichrist be to some conspicuous +enough, yet to some they may be otherwise; yea, and will to all +kings and people whose eyes shall be held, that they may not see +the judgment, in the reasonableness and equitableness thereof; and +these shall wail when they see 'the smoke of her--torment'; and +these shall cry, Alas! Alas! (Rev 18:10). Wherefore, for further +edification, as I have treated of the man of sin already; so will +I now, of the causes of his downfall. And, + +FIRST CAUSE. + +First, He must down, for that he hath usurped, and taken the name +and attributes of God upon himself: He hath said, 'I am God': He +hath set in the temple of God, 'shewing himself that he is God'; +yea, and that in contempt and scorn of any other, 'exalting himself +above all that is called God, or that is worshiped' (2 Thess 2); +yea, hath cried down all gods but himself. Wherefore it must needs +be, that he be brought to judgment, that the truth of his saying +may be proved. And for this cause he is threatened, under the name +of the prince of Tyrus: 'Because thine heart is lifted up (saith +the Lord) and thou hast said, I am a god,--therefore I will bring +strangers upon thee, the terrible of the nations: and they shall +draw their swords against the beauty of thy wisdom, and they shall +defile thy brightness. They shall bring thee down to the pit, and +thou shalt die the deaths of them that are slain in the midst of +the seas. Wilt thou yet say before him that slayeth thee, I am +god? but thou shalt be a man, and no god, in the hand of him that +slayeth thee' (Eze 28:2,7-9). + +If God will not give his name or glory to another, be sure he will +not be under another; but this to have, and thus to do, Antichrist +has attempted. But how? In that he has been so bold as to prescribe +and impose a worship besides, and without reverence of that which +God has prescribed and imposed: For to do this, is, to make one's +self a God. 'Thou shalt not make unto thee any graven image, or +the likeness of any thing that is in heaven above, or that is in +the earth beneath, or that is in the water under the earth: thou +shalt not bow down thyself to them, nor serve them': For he that +thus doth, is an idolater; and he that these things doth impose, +is one that shews himself a God. But this doth Antichrist do: And +'tis worth the noting, That God forbids not only images, but the +likeness of any thing; books, altars, fancies, imaginations, or +any thing in heaven above, or in the earth beneath, to bow down +to, or to make them a means to worship or come to God by, if he +has not commanded nor tolerated them in his holy word. + +Thus saith the Lord: And, I am the Lord, is the stamp, the seal, +and sign of all true rules of worship; and therefore it is so often +repeated both in Moses, and in the prophets, where God commandeth +worship to be performed, and imposeth the means and methods of it. +Now this, Thus saith the Lord, Antichrist has rejected; and I am +the Lord, he hath assumed to himself: and therefore without the +law, the word and commandment, hath framed and imposed a worship, +exalting himself in the temple of God, although he is but the man +of sin, above all that is called God, or that is worshiped. + +Nor is he in this his so foul a fact, without them that adore, +worship his image, and wonder after him; yea, he hath got by this +means almost the whole world to himself, who say, 'Who is like +unto the beast? Who is able to make war with him?' (Rev 13:4). +And that they might shew their resolvedness to stand by him, they +receive his mark in their forehead, or in their hand; His mark; +that is, they either openly or seriously become his disciples, +and worship him according to the rules, methods, and ways that he +hath prescribed. Wherefore, these with him, are also to drink of +the fierceness of the wrath of Almighty God: 'If any man worship +the beast and his image, and receive his mark in his forehead, or +in his hand, the same shall drink of the wine of the wrath of God, +which is poured out without mixture into the cup of his indignation; +and he shall be tormented with fire and brimstone in the presence +of the holy angels, and in the presence of the Lamb' (Rev 14:9,10). + +But, I say, for that Antichrist hath thus taken the place of God, +prescribed and imposed a worship as a God, got the world to worship +and wonder after him as after a God. Therefore shall he die the +death of the uncircumcised, both in the soul, spirit, body, or +flesh of Antichrist; therefore will God enlighten, and gather, +and set the kings and nations against him, that both he and his +may be buried, and have their dolesome withdrawing-rooms from the +world in the sides of the pit's mouth. + +SECOND CAUSE. + +Secondly, Antichrist must be destroyed, because he hath set himself +against the Son of God; against the Father, and against the Son. +He had a spite against the Son betimes, even then when he came +forth but in little bits, when he attempted to deny that he was +come in the flesh (1 John 4:1-4). But seeing he could make no +earnings of that, he hath changed his methods, and seeks to run +him out and down by other means and ways: because therefore he +hath set himself against the Son of God, the king, therefore he +must die. That he hath set himself against the Son of God, is also +evident; for he hath his name from thence: He is therefore called +Antichrist. That he hath set himself against him, is yet further +evident; for that he hath endeavoured to take from him his headship +over, and his offices for and in the church, which is his body. +He hath plainly endeavoured to be head, for that he hath striven +to take his wife from him, and to cause that she should be called +HIS: Yea, he hath endeavoured by all inventions to prostrate her +to his lusts, to deflower her, and to maker her an adulteress. He +has been worse than Pharaoh, who took Abraham's wife (Gen 12); and +worse than Abimelech, who lusted after Isaac's (Gen 26): Yea, worse +than Phalti, who run away with David's (1 Sam 25:44); forasmuch +as she is higher, beloved better, and cost more than did any +of these. Would it not be counted an high affront, for a base +inferior fellow, to call himself the head of the queen? Yet thus +has Antichrist done, and worse; he has called himself the head of +the universal church of God. + +And as he has attempted to be head in his stead, so to be king, +priest, and prophet. + +[1.] He has attempted to wrest his sceptre and kingdom from him, +in that he hath endeavoured to thrust himself into his throne, +which is the heart and conscience of his people. The heart and +conscience is that which Christ claimeth for his own proper and +peculiar seat: 'My son, give me thy heart.' 'That Christ may dwell +in your hearts by faith' (Eph 3:17). In this therefore the church +is not to be for another man, so will he be for her; but this +throne Antichrist has lusted for, attempted to take, and made war +with Christ and his church, because they would not yield up to +him this glorious throne of his, and therefore he must die. + +[2.] He hath intruded upon the priestly office of Christ, hath +called himself high-priest; though the Lord hath said, 'Because +thou has rejected knowledge, I will also reject thee, that thou +shalt be no priest to me: seeing thou hast forgotten the law of +thy God, I will also forget thy children' (Hosea 4:6). But he will +make himself a priest; he hath invented sacrifices for the quick +and the dead: he hath put, as he presumes, merit and worth into +these sacrifices; he hath commanded that those that worship, should +have faith in, and expect benefit by these sacrifices, although +he offereth to his God nought else but the flesh of the hog, and +of the mouse, with the broth of his abominable things (Isa 66:17). +Many and sundry ways he hath set himself up to be high-priest, +though God knows no high-priest but one, though the church ought +to know no high-priest but one; yea, though no high-priest but +one can approach God's mercy-seat, to do for us the necessary and +desired work. + +[3.] He hath intruded upon the prophetical office of Jesus Christ. +What else means his pretences to infallibility?16 And that too when +he imposes unwritten verities, abominable traditions, blasphemous +rites and ceremonies; and forbids or dispenseth with the holy +commands of God: Yea, when he enforceth these his Omrian statutes, +and doth impose the works of the house of Ahab (Micah 6:16), he +doth all in the name of the Lord Christ, when himself hath set +himself in his place, and in his room. This is mystery Babylon, +the mystery of iniquity: This is Antichrist's soul and body, and +as such, must be destroyed. But, + +THIRD CAUSE. + +Thirdly, Antichrist must be destroyed, because he hath blasphemed +against the Holy Ghost, and so set himself above the Father, the +Son, the Spirit; against ALL that is called God. The Holy Ghost +is that Spirit of truth that Christ has promised to give unto his +church, to help her in the understanding of his holy word, and to +enable her to believe, and walk humbly and holily before God and +man. The spirit of Antichrist is that spirit of error that hath +puffed up the false church into a conceit of herself, and unscriptural +worship; and that hath made this false church, which is his body, +to ascribe all the horrible things and acts thereof, to the wisdom, +guidance, directions or operations of the Holy Ghost: As, + +1. In all her unscriptural councils, assemblies and convocations, +they blasphemously father what they do upon the Holy Ghost, and +make him the inventor and approver thereof. + +2. She also blasphemeth the Holy Ghost, in accusing and condemning +the holy scriptures of insufficiency, for that she saith, though +it is a rule, yet but an imperfect one; one deficient, one that +is not able to make the man of God perfect in all things, without +the traditions, inventions, and blasphemous helps of antichristian +wisdom. + +3. She hath also blasphemed the Holy Ghost, in that she hath set +up her own church-government, offices, officers and discipline: +None of all which is the church of Christ directed to by the wisdom +of the Spirit of God in his testament. + +4. She hath also sinned against the Holy Ghost, in that she hath, +as it were, turned the Holy Ghost out of doors, in concluding that +he, without the works of the flesh, is not sufficient to govern +the hearts of worshippers, in the service and worship of God. + +5. She hath also thus sinned, in that she hath wrought many lying +miracles in the face of the world, and imposed them upon her disciples +for the confirming of her errors and blasphemous opinions, to the +confronting of the true miracles wrought by the Holy Ghost; and +also to the concluding, that there was an insufficiency in those +that were true, to confirm the truth, without the addition of +hers; which she has wrought by the power of Satan, and the spirit +of delusion, only to confirm her lies. + +6. She hath sinned against the Holy Ghost, in that she hath, with +Jeroboam the son of Nebat, striven against the judgments wherewith +God hath punished her; to call her back from her wicked way; and +persisted therein, to the effectual proving of herself to be the +lewd woman (2 Kings 13:4-7,23,24). + +7. She hath sinned, by labouring to hide all her wickedness, by +lies, dissimulations, and filthy equivocations of her priests, +friars, Jesuits, &c. I say, her labouring to hide the wickedness +that she hath committed against kings, countries, nations, kingdoms +and people. She hath hid these things by the means or persons made +mention of before; as by the tail; for they indeed are the tail +of the beast, that cover his most filthy parts: The prophet that +speaketh lies, he is the tail (Isa 9:15). But, + +FOURTH CAUSE. + +Fourthly, Antichrist must be destroyed, for the horrid outrage, +and villainous murders that she hath committed upon the bodies of +the saints. For there is none, as to these things, for cruelty, +to be compared with the church of Antichrist, and her followers: +For upon whom hath not her cruelty been shewed; have they never so +little stood in her way, though never so innocently and honestly +by so doing, stood to the truth and verity of God? Yea, the +promoting of her own superstition, idolatry, and blasphemous rites +and ceremonies, have been so pursued by her, that she has waded +through a sea of innocent blood for the accomplishment thereof. + +The poor church of God is a sensible bleeding witness of this, and +so has been for hundreds of years together; witness the chronicles +of all nations where she hath had to do; yea, and the sackcloth +and ashes, and tears, and widows, and fatherless children, and +their cries, of all which the holy word of God is a sufficient +confirmation; 'And in her,' when God shall come to make inquisition +for blood, 'will be found the blood of prophets and of saints, +and of all that were slain upon the earth' (Rev 18:24). And yet +has she such a whore's forehead, such a blindness in her judgment, +and such an hard and obdurate heart, that it is not possible +she should ever repent. Murders have been so natural to her, and +in them her hand has been so exercised, that it is now become +a custom, a trade, a pastime to her, to be either in the act, or +laying some foundation for murders: Witness those plots, designs +conspiracies, and frequent attempts that are, one or other of them, +continually on foot in the world for the commission of murders. + +Nay, the text last mentioned seems to import, that blood is so +natural to her, that she sticketh not at any condition, sex, age, +or degree, so she may imbrue her hands in blood. In her was found +the blood of saints and prophets, and of all other carnal, natural, +ignorant, graceless men that have been slain upon the earth. It is +she that sets kings and kingdoms at variance: It is she that sets +parents and children at variance, by her abuse of the word of our +Lord and Christ. And besides, is it not easy, if we do but consider +those bloody massacres that have been committed by her hand, +both in France, Ireland, Piedmont, and in several places besides, +without wronging of her, to conclude, that the blood of thousands, +that have not known their right hand from their left in religion, +hath been shed, to quench, if it might have been, her insatiate +thirst after blood. Therefore, for these things shall she be +judged, as women that shed blood are judged; because she is an +adulteress, and blood is in her hands (Eze 23:45). She hath been +as a beast of prey: Nay, worse; for they do but kill and tear for +the hunger of themselves, and of their whelps: but she, to satisfy +her wanton and beastly lusts. 'They have cast lots for my people; +[saith God] and have given a boy for an harlot, and sold a girl +for wine, that they might drink' (Joel 3:3): and therefore must +Antichrist be destroyed. Forbearance is no payment, God's patience +is not a sign that he forgetteth to take vengeance; but rather, +that he waiteth till his own are come out of her, and until +her iniquity is filled up: For then he will execute the judgment +written, and will remember, as has been said, the Babylonians, +and all their ways. 17 + +FIFTH CAUSE. + +Fifthly, Antichrist must be destroyed, because she hath put out +of order, and confounded the rule and government that God has set +up in the world. I say, she has put it out of order, and confounded +it in all places where she rules; so that it cannot accomplish +the design of him that ordained it, To wit, To be a terror to evil +works, and a praise to them that do well. Wherefore we read, That +those horns or kings where Mystery Babylon sitteth, are upon the +heads of that beast that carrieth her, which beast is her protector. +Magistracy is God's ordinance, appointed for the good of society, +and for the peace and safety of those that are good. But this +Antichrist has, where she rules, put all out of order; and no +wonder, for she has bepuddled the word of God; no wonder, then, +I say, if the foundations of the world be out of course. 'Tis she +that hath turned the sword of the magistrate against those that +keep God's law: 'Tis she that has made it the ruin of the good and +virtuous, and a protection to the vile and base. Wherefore, when +the Holy Ghost tells us, that the time is coming in which God will +count with the bloody-minded, for the murders that they have +committed; he in a manner doth quite excuse the magistrate, saying, +'Woe to the bloody city! it is all full of lies and robbery; the +prey departeth not: The noise of a whip, and the noise of the +rattling of the wheels, and of the prancing horses, and of the +jumping chariots. The horseman lifteth up both the bright sword, +and the glittering spear: and there is a multitude of slain, and +a great number of carcases; and there is no end of their corpses; +they stumble upon their corpses' (Nahum 3:1-3). But what is the +cause of all this slaying, and the reason of this abundance of +corpses? Why, it is because of the unsatiable thirst of the bloody +city after blood: and, 'Because of the multitude of the whoredoms +of the well-favoured harlot, the mistress of witchcrafts, that +selleth nations through her whoredoms, and families through her +witchcrafts' (verse 4). But doth this bloody city spill this blood +by herself simply, as she is the adulterated whore? No, this church +has found out a trick; that is to say, to quarrel with Christ in +his members; and to persuade the powers where she rules to set +ensnaring laws to catch them, and to execute the same upon them. + +Thus when the synagogue of Satan, of old, had taken Christ, and +accused him, they made Pontius Pilate to condemn and hang him. +But God has begun to shew to some of the kings this wickedness, +and has prevailed with them to PROTEST against her. And in the +mean time, for those that are yet in the bed of love with her, +the Holy Ghost doth, in the text last mentioned, and in Revelation +18:24 much excuse them for the blood that they have shed, and for +the injuries that they have done to his people; because they have +not done it of their mere inclinations, nor in the prosecution of +their office, but through the whoredoms and witchcrafts of this +well-favoured harlot, who hath with false doctrines, false promises, +and causeless curses, prevailed on them to do it. And they have +done it, rather of fear than favour. Some indeed have more doted +upon her beauty, and have more thoroughly been devoted to her +service: But they also had not that aptness to do so of themselves, +but have been forced to it by the power of her enchantments: +Therefore, I say, the main guilt shall be laid at her door, for +that she in chief has deserved it. 'Son of man [says God] take +up a lamentation for the princes of Israel.' Why? Because their +mother, the church, was at that time adulterated, and become +a lioness, had lain down with the heathen, and so brought forth +young lions, that is, rulers: 'And she brought up one of her +whelps: it became a young lion, and it learned to catch the prey; +it devoured men' (Eze 19:1-3). It learnt, It learnt: But of who +but of its dam, or of the lioness to whom she had put it to learn +to do such things? Therefore they are to be lamented and pitied, +rather than condemned, and their mother made to bear the blame. +Wherefore it follows, 'She was plucked up in fury, she was cast down +to the ground, and the east wind dried up her fruit: her strong +rods were broken and withered; the fire consumed them. And now +she is planted in the wilderness, (in the provinces of Babylon,) +in a dry and thirsty ground. And fire is gone out of a rod of her +branches, which hath devoured her fruit, so that he hath no strong +rod to be a sceptre to rule. This is a lamentation, and shall be +for a lamentation' (Eze 19:12-14). + +SIXTH CAUSE. + +Sixthly, Antichrist must be destroyed, because of her exceeding +covetousness. Religion, such as it is, is the thing pretended to: +But the great things of this world, are the things really intended +by her in all her seeming self-denials and devotions. And for this +covetousness also it is that this destruction is to fall upon her: +'Woe to him that coveteth an evil covetousness to his house, (to +his church) that he may set his nest on high' (Hab 2:9); (for he +could not do the one, before he had obtained the other:) for then +indeed they began to be high, when they had so inveigled Constantine, +that he bestowed upon them much riches and honour; and then it was +cried by an angel, and the cry was heard in the city, Constantinople! +'Woe! woe! woe! this day is venom poured into the church of God!' +(as both my Lord Cobham and Mr. Fox witness in the book of Acts +and Monuments).18 + +Nor has any generation since the world began, been so insatiably +greedy of gain, as these poor people have been: They have got +kingdoms, they have got crowns, they have got,--What have they +not got? They have got everything but grace and pardon. Did I say +before, that religion is their pretence? Doth not the whole course +of their way declare it to their face? Every one of them, from +the least even to the greatest, is given to covetousness, from the +prophet even to the priest, every one dealeth falsely (Jer 6:13, +8:10): Money, money, as the peddlar cries,19 broken or whole, is +the sinews of their religion: And it is for that they set kingdoms, +crowns, principalities, places, preferments, sacraments, pardons, +prayers, indulgences, liberty; yea, and souls and bodies of men, +women and children, to sale. Yea, it is for this that they have +invented so many places, offices, names, titles, orders, vows, +&c. It is to get money, to rob countries, that they may make their +nests on high. And indeed they have done it, to the amazement of +all the world. They are clambered up above kings and princes, and +emperors:20 They wear the triple-crown: They have made kings bow +at their feet, and emperors, stand barefoot at their gates: They +have kicked the crowns of princes from their heads, and set them +on again with their toes.21 Thus their covetousness has set them +high, even above the suns, moons and stars of this world: but to +what end? That they may be cast down to hell. + +SEVENTH CAUSE. + +Seventhly, Antichrist must be destroyed, because he standeth in +the way of the setting up of the kingdom of Christ in the world. +Many princes were in Edom before there was a king in Israel; and +Christ has suffered Antichrist to set up before him. And he standeth +in his way, and has so overspread the world in all places, with +that which is directly contrary to him, that he cannot set up his +kingdom, until that which is Antichrist's is tumbled down to the +ground; even as a man whose ground is full of thorns, and briars, +and weeds, cannot sow in expectation of a crop, until he hath +removed them. And these seeds has Antichrist sown where the kingdom +of Christ should stand: 'Upon the land of my people shall come up +thorns and briars; yea, upon all the houses of joy in the joyous +city: Because the palaces shall be forsaken; the multitude of the +city shall be left; the forts and towers shall be for dens for +ever, a joy of wild asses, a pasture of flocks, [this is to happen +to the church of God,] Until the Spirit be poured upon us from +on high, and the wilderness be a fruitful field, and the fruitful +field be counted for a forest' (Isa 32:13-15). And the antichristian +synagogue be turned into a wilderness. + +When God came from Egypt with his people, to set up his kingdom +in Canaan, he cast out the heathen before them in order thereunto; +'Thou hast brought a vine out of Egypt: thou hast cast out the +heathen, and planted it' (Psa 80:8). Wherefore, Antichrist must +be removed and destroyed for this: For Antichrist is in flat +opposition to Christ, as Tibni was to Omri (1 Kings 16:21,22): +Wherefore Antichrist must die. The reason is, because Christ's +kingdom shall be peaceable, without molestation; and glorious, +without the fumes and fogs of antichristian darkness: Because also, +as the world hath seen the manner of the reign of Antichrist, and +how tyrannical and outrageous a kingdom his is: so they shall see +the reign of Christ, by his word and spirit in his people, how +peaceable, how fruitful in blessedness and prosperity his kingdom +is. And hence it is that God purposeth to bury Antichrist, before +he sets 'glory in the land of the living' (Eze 26:20,21). As +also you read in the book of Revelations; for there you find the +kingdom of Antichrist was destroyed before the new Jerusalem was +set up. When men intend to build a new house, if in the place +where the old one stood, they first pull down the old one, raze +the foundation, and then they begin their new. Now God, as I said, +will have his primitive church-state set up in this world, (even +where Antichrist has set up his;) wherefore, in order to this, +Antichrist must be pulled down, down stick and stone; and then +they that live to see it, will behold the new Jerusalem come down +from heaven, as a bride adorned for her husband. + +New wine is not put into old bottles, nor a new piece into an old +garment; nor shall any of the old anti-scriptural ordinances, +ceremonies, rites, or vessels of the man of sin, be made use of, +or accounted anything worth, in this day of the kingdom of Jesus +Christ. And thus I have shewed you something of Antichrist, of +his ruin, and of the manner and signs of the approach thereof; +together with the means and causes of his ruin. All which I leave +to the judgment of the godly, and beg their instruction where +they see me to be out; and shall conclude, after a short word of +application. + +First, Must Antichrist be destroyed? Then this informs us, that +a time is coming wherein there shall be no Antichrist to afflict +God's church any more. 'Tis Antichrist, antichristians, and +antichristianism, that is the cause of the troubles of Christians, +for being Christians. And therefore 'tis from the consideration of +this that it is said, men 'shall beat their swords into plough-shares, +and their spears into pruning-hooks,' and that they 'shall learn +war no more' (Isa 2:4): Yea it is from the consideration of this, +that it is said the child shall play with venomous and destroying +beasts, and that a little child shall lead the wolf, the leopard, +and the young lion, and that the weaned child shall put his hand +into the cockatrice's den, and catch no hurt thereby (Isa 11:6-9). +For as was said before, 'tis through the instigation of this +spirit of error, that the governors of the world have heretofore +done hurt to Zion, and I say now again, all things shall turn to +their right course, and occupy their places, as do the bodies in +the higher orbs. + +Secondly, Is Antichrist to be destroyed, and must she have an +end? Then this gives us to understand, that a day is coming when +Antichrist shall be unknown, not seen, nor felt by the church of +God. There are men to be born who shall not know Antichrist, but +as they read in the word that such a thing has been. These shall +talk of her, as Israel's childrens' children were to talk of +Pharaoh, of his cruelty; of his tasks, of his pride, of the Red +Sea, and how he was drowned there: They shall talk of them, as of +those that have been long dead; as of those who for their horrible +wickedness, are laid in the pit's mouth. This will be some of +that sweet chat that the saints shall, at their spare hours, have +in time to come. When God has pulled this dragon out of the sea, +this leviathan out of his river, and cast his dead carcase upon +the open field, then shall those whose ancestors have been put +into terrors by him, come flocking to see the monster; and shall +rejoice for all the mercy. In that day, the church of God shall +say, 'O Lord I will praise thee: though thou wast angry with me, +thine anger is turned away, and thou comfortest me.--In that day +shall ye say, Praise the Lord, call upon his name, declare his +doings among the people,' &c. (Isa 12:1,4). O how sweetly did David, +and the church in his day, sing of the ruins of the Egyptians, +and the deliverances of their fathers, which had been in times of +old! (Psa 68). to wit, what God did in Egypt, what he did at the +Red Sea; what he did to Sihon, to Og, and to the remnant of the +giants: How he divided the waters of Jordan, and gave the land of +Canaan in its fruitfulness among his people (Psa 105): How that +though Pharaoh and his horsemen and chariots were terrible then, +yet now there is nothing left but their souls, their feet, and +the palms of their hands; nothing but that which can do no hurt; +nothing but what may minister an occasion of joyful remembrance +of them (Psa 106; 132). + +Thirdly, Is Antichrist to be destroyed? Then this calls aloud to +God's people to make haste to come out of her. 'Ho, ho,' says the +prophet: He cries out as if the people were asleep: 'Come forth, +and flee from the land of the north' (Zech 2:6). The people of +God in the latter days will want a heart to come out of her, with +that fear of her plagues as they should: Wherefore another says, +'Come out of her, my people, that ye be not partakers of her sins +and that ye receive not of her plagues' (Rev 18:4). When Israel +was carried into Babylon, 'twas not that they should dwell there +for ever: Though they were bid to build them houses, and beget +them children there. But when they had built, planted vineyards, +and got wives and children there, 'twas hard getting them from +thence again: For now they were as it were naturalized to the +country, and to the manners of it (Jer 29:4-7). But God will have +them out, (but they must not think to carry thence their houses +and vineyards on their backs,) or he will destroy them with those +destructions wherewith he hath threatened to destroy Babylon +itself. Flesh will hang behind, because it favoureth the things +of the flesh, plenty of which there is in that country: But they +that will live after the flesh must die. 'Wherefore come out from +among them, and be ye separate,--and touch not the unclean thing; +and I will receive you, and will be a father unto you, and ye +shall be my sons and daughters, saith the Lord Almighty' (2 Cor +6:17,18). But why (some may say) must we come out? I answer, because +God has temple-work to do, temple-worship to do, temple-sacrifices to +offer, and none of these things can by any means be done, but at +Jerusalem. But if you still object and say, 'The Lord has raised +us up prophets in Babylon,' and we will not come out; you must +not murmur if you feel what is to follow. And that such may know +upon what bottom they stand, let them read the 29th chapter of +Jeremiah 15-19. + +Fourthly, Must Antichrist be destroyed? Then what mean they, who +were to appearance once come out, but now are going thither again? +If it cost Lot's wife dear for but looking back, shall not it cost +them much dearer, that are going back, that are gone back again? +and that, AFTER the angel had fled through the midst of heaven, +preaching the gospel to those that dwell on the earth? (Rev 14:6-10). +They that received the mark of the beast at first, before this +angel came forth, are when compared with these, excusable (Rev +13:16,17): Wherefore, they are not threatened with that smoking +wrath, as are these which are here under consideration. + +You dread, that which is like to become of them that will be so +mad to run into an house, when fire is putting to the gunpowder +barrel, in order to its blowing up: Why thus do they, let their +pretended cause be what it will, that are returning again to Babel. +Are her plagues pleasant or easy to be borne? Or dost thou think +that God is at play with thee, and that he threateneth but in jest? +Her plagues are death, and mourning, and famine, and fire (Rev +18:8); are these things to be overlooked? And they that, as before +is hinted, shall receive the mark of the beast in their forehead, +or in their hand, and shall worship him, they, 'the same shall +drink of the wine of the wrath of God' (Rev 14:10): And will this +be a delightsome draught? Remember how ill God took it, that his +people of old, in their hearts, though but in their hearts, went +back again into Egypt. You may say, but I have friends, relations, +and concerns in Babylon. And, I answer, so had Lot in Sodom (Gen +19:14-16); but for all that, he must either quickly come out, or +run the hazard of being burned there with them. But methinks, a +people that belong to God, should be willing to leave all to follow +him: Besides, his presence is promised at Jerusalem, there also +will he accept thy offerings. + +Fifthly, Is Antichrist to be destroyed? Then let them that love +God, his Son, and his Zion, cry to God, that it may be hastened +in its time. One of the songs of Zion is, that Babylon shall be +destroyed. The cries of the souls of them that were slain for the +witness of Jesus is, that Babylon may be counted with, and that +their blood may be revenged upon her. The promise is, that Babylon +shall be destroyed: And do we hold our tongues? The church of God +will not flourish as it should, until Babylon is destroyed: The +world will never be in its right wits, until Babylon is destroyed: +The kingdom of Christ will never be set up, in and by his church, +as it ought, and shall, until Antichrist is destroyed: There will +never be peace upon earth till Antichrist is destroyed: And God +has promised that there shall be peace and truth, and glory, when +Babylon is destroyed: And do we hold our peace? Besides, your +innocency in suffering; your honesty towards God, in your testimony +for his truth; the substantial ground which you have for the bottom +of your faith, as to things controverted betwixt Antichrist and +you, will never be manifested as it will then; and so consequently, +you never so brought out to the light, and your enemies never so +put to shame as then. 'Then shame shall cover her that said unto +thee, Where is the Lord thy God?' Wherefore, as I said, cry unto +the Lord, keep not silence, give him no rest, let him not alone, +until he has delivered his miserable people out of the mouth of +this lion, and from the paw of this bear. + +Sixthly, Is Antichrist to be destroyed? Then let us live in the +expectation of it; and let this be one of our songs in the house +of our pilgrimage. God bids his people, while in Babylon, to let +Jerusalem come into their mind (Jer 51:50), and writes to them that +then were in her, to acquaint them that he remembered them still, +and would assuredly deliver them from that place and state. And +wherefore doth he thus, but to beget an expectation in them of +their salvation and deliverance? (Jer 29:13,14). The Lord is so +pleased with the faith and expectation of his people, as to this, +that they seldom are herein concerned as they should, but he steps +in with them, and warms their hearts. The reason is, because the +faith of God's people, as to the downfall of Babylon, stands upon +as sure a foundation as doth the salvation of their souls; and that +next to that, God is as much delighted in what he has purposed to +do against Babylon, as in anything else in the earth: And therefore, +if you consider it well, the great and glorious promises that are +to be fulfilled on earth, are to be fulfilled when Antichrist is +dead and buried: These bits are too good even for his children +to have, so long as this dog is by, lest he should snatch at the +crumbs thereof; wherefore they are reserved until he is gone: For +thus saith the Lord, 'That after seventy years be accomplished at +Babylon, I will visit you, and perform my good word towards you, +in causing you to return to this place: For I know the thoughts +that I think toward you, saith the Lord; thoughts of peace, and +not of evil, to give you an expected end.' This is in Jeremiah +the 29th chapter, verses 10, 11 and in the 31st chapter he adds, +'Therefore they shall come and sing in the height of Zion, and +shall flow together to the goodness of the Lord, for wheat, and +for wine, and for oil, and of the young of the flock and of the +herd: and their soul shall be as a watered garden; and they shall +not sorrow any more at all. Then shall the virgin rejoice in the +dance, both young men and old together: for I will turn their +mourning into joy, and will comfort them, and make them rejoice +from their sorrow. And I will satiate the soul of the priests +with fatness, and my people shall be satisfied with my goodness, +saith the Lord' (verse 12-14). Again, in the 32nd chapter, still +speaking of the same thing, he saith, 'Yea, I will rejoice over +them to do them good, and I will plant them in this land assuredly +with my whole heart and with my whole soul' (verse 41). + +I conclude this with that which I find in the 33rd chapter: 'And +I will cleanse them from all their iniquity, whereby they have +sinned against me; and I will pardon all their iniquities, whereby +they have sinned, and whereby they have transgressed against me. +And it shall be to me a name of joy, a praise, and an honour before +all the nations of the earth, which shall hear all the good that +I do unto them: and they shall fear and tremble, for all the goodness +and for all the prosperity that I procure unto it' (verse 8,9). + +Seventhly, Must Antichrist be destroyed? Then this should make us +glad, when we see the signs of his fall presenting themselves to +our view. Indeed, the signs of his fall, or those that forerun +it, are terrible, and amazing to behold. But what of that, since +the wrinkles that are in their faces threaten not us but them? +A man is angry, and will punish; yea, and whets his sword, makes +his rod, and he speaks not a word, but blood, blood, is in it. +Indeed, this should make them that are concerned in this anger, +be afraid; (but the judgment is, they are fast asleep,) but what +is in all this of terror to them, for the pleading whose cause he +is so angry with the other? Nothing whereat the innocent should +be afraid. Cold blasts in November are not received with that +gentleness as are colder in March and April; for that these last +cold ones are but the farewell notes of a piercing winter; they also +bring with them the signs and tokens of a comfortable summer. Why, +the church is now at the rising of the year; let then the blasts +at present, or to come, be what they will, Antichrist is assuredly +drawing towards his downfall: And though the devil, knowing what +is to be done to him, and to his kingdom, shall so blind his +disciples, and fright the godly, do something like it upon the +church of Christ; yet we should look through these paper-winkers,22 +and espy in all this, that fear, yea, certain terrible judgments +are following of him at the heels, by which not only the soul, +spirit, and life of Antichrist, but the body thereof; yea, body, +and soul, and head, are quickly to go down thither; from whence +they, as such, shall not arise again. Amen. + + +FOOTNOTES: + + +1 'Paper-winkers,' in every edition, except the first, which was +from the author's manuscript, has been altered to 'paper-windows.' +Bunyan's allusion is to the winkers, called by many 'blinkers,' +put by the side of a horse's eyes, to keep him under the complete +control of his driver--and by 'paper-winkers' the flimsy attempt +of Antichrist to hoodwink mankind by printed legends, miracles, +and absurd assumptions--it is one of the almost innumerable sparks +of wit, which render all the writings of Bunyan so entertaining +and strikingly instructive.--Ed. + +2 The absurd act to compel uniformity in modes of worship, (14) +Charles II, had then recently passed; and when this treatise was +written, it desolated the country. This paved the way for the +glorious Revolution. The wicked fell into the pit which they had +dug for the righteous; the hopes of the Papists were crushed; +toleration to worship God was established. Let us follow Bunyan's +example, and attribute these mercies to a gracious God.--Ed. + +3 When seven members of the first protesting church in London were +burned, a proclamation was made that no one should pray for them, +speak to them, nor once say, 'God help them.' But the church +pressed through the officers,--embraced and prayed for and with the +martyrs; and all the people with one consent said, Amen; to the +astonishment of the officers. And so these godly martyrs, praying +and praising God, sweetly ended their lives in the flames at +Smithfield.--Clarke's Martyrology, p. 500 and 516.--Ed. + +4 Christian, read in these words your duty. Bunyan felt the tusks +of the wild boar, even to the peril of his life. He bore with +resignation all his sufferings, and was blest. Pity those whose +souls are under the yoke. Antichrist, if cruel to the body, is more +dangerous to the souls of men. Your prayers and exertions should +be redoubled until it is delivered up to the just judgment of the +Almighty. Come out, O Christian, and be separate from every system +which is stained with the blood and defiled with the soul-harrowing +groans of the saints of God.--Ed. + +5 No man of the most refined education could have manifested +greater delicacy than Bunyan has in treating this subject, leaving +his reader to imagine whether the high-sounding titles, such as +'His Holiness,' 'God's Vicegerent upon earth,' which are given to +men, are consistent with the simplicity of the gospel or not. If +they are not, they belong to Antichrist, and will be consumed with +the stubble at the brightness of Christ's coming, when he shall +judge the earth.--Ed. + +6 Antichristian statists of Antichrist. Those who weigh things to +place them in their relative order in the kingdom of Antichrist, +as the decree followed by the lions' den, &c. + +7 The homilies read in the Church of England prior to the Reformation, +called 'The Festival,' contains the pith of these lying legends +and pretended miracles. Omitting the obscene parts, it ought to be +republished, to exhibit the absurdities of popery as it was then +seen in England.--Ed. + +8 'The last stroke of the batter,' probably alludes to an engine +of war used by the ancients, called a battering-ram.--Ed. + +9 Upon the Sunday sports being authorized, and pious ministers +persecuted for refusing to wear popish vestments in the reign of +James I, that godly Puritan, Mr. Carter, exclaimed, 'I have had +a longing desire to see or hear of the fall of Antichrist: but +I check myself. I shall go to heaven, and there news will come, +thick, thick, thick.'--Life by his Son, p. 13. + +10 How remarkably has this come to pass since Bunyan's time; a slow +but sure progression. That darling ugly daughter, Intolerance, was +executed by the Act of Toleration. The impious Test by the repeal +of the Sacramental Test Act, &c., &c.--Ed. + +11 There is great difficulty in estimating the weight of a talent. +Dr. Gill considers it about sixty pounds; this was the lesser +Roman talent. Michaelis estimates the Jewish talent at thirty-two +pounds and a half. The attic talent of gold used in Greece in +the time of Homer is estimated at less than an ounce. The safest +conclusion as to the weight of the hail-stones is, that they were +enormous, and fell with a velocity to crush all animals to instant +death.--Ed. + +12 The reader must not misunderstand the words, 'The king kills her +body.' Bunyan does not in the slightest degree concede to kings or +nations a right to interfere with 'the soul' or religious principles +or practices--these are to be slain, if false, by persecution of +the preacher. Kings and nations will restore to the people the +immense property and revenue of which they have been plundered, +under the hollow knavish pretence of curing souls and forgiving +sins. THUS will human laws kill the body of Antichrist. Every +motive for professing to believe absurdities and contradictions +will be at an end, when neither rule nor honour, nor pelf is to +be gained by hypocrisy.--Ed. + +13 This is a very expressive term, but better understood by Bunyan +the brazier than by many of his readers. It is well known to +those who live near a coppersmith's, when three or four athletic +men are keeping up, bout and bout, incessant blows upon a rivet, +until their object is accomplished.--Ed. + +14 Protestant kings. + +15 This Christian temper of Bunyan certainly saved him from much +suffering while under persecution. It probably saved his invaluable +life. But how deeply it increases the guilt of his persecutors, +to send such a man to a damp wretched prison, for more than twelve +years, because he dared not join in the worship established by +law; and after all this, to hear his prayers and good wishes to +his persecutors, ought to have cut them to the quick.--Ed. + +16 Lord, what is man, to pretend to infallibility! His heart, be +he pope or pagan, is 'deceitful above all things, and desperately +wicked.' Pope Sixtus V in 1589 issued his infallible Bible; but +the edition of Clement VIII, in 1592, differs much from that of +1589. Infallibles ought never to differ with each other; but how +often it has happened.--Ed. + +17 These bloody massacres, to which Bunyan here alludes, were +attended with atrocities at which nature shudders. In France, +under a Bourbon and a Guise, the murder of hundreds of thousands +of pious men and women, with helpless infants, threw down every +barrier to the spread of infidelity, and a frightful reaction took +place at the Revolution. In Ireland, under a Stuart and a Bourbon, +still more frightful atrocities were perpetrated, and which were +severely punished by Cromwell and his Roundheads. Under a second +Stuart, awful wholesale murders were again committed, and punished +by William III; and the voice of the blood that was shed by +Antichrist, and the voices of people enslaved by prejudice, and +vindictive, ferocious enmity--these voices cry for vengeance, and +desolate that unhappy country.--Ed. + +18 In the first examination of Lord Cobham (Fox, vi p. 732, edit. +1632) the gallant knight was asked by his bitter persecutor, what +he meant by 'the venom shed over the church'; his reply was, 'Your +possession and lordships.' For then cried an angel in the air--'Wo! +Wo! Wo! this day is venom shed into the church of God.--Rome is +the very nest of Antichrist--prelates, priests and monks are the +body; and these pild [bald, but query, pillaging] friars are the +tail, which covereth his most filthy part.' How peaceful and blessed +will be the church when ALL her ministers can glory with Paul, +in Acts 20:33,34.--Ed. 19 The principal cry of the traveling +peddlars was for broken or light money, to exchange for their +wares: now obsolete.--Ed. + +20 Such has been the tendency of the antichristian church in +all ages; witness the cases of the Emperor Henry IV, Henry II of +England, and many others. The spirit and precept of Christianity, +on the contrary, is, while fearing God, to honour the king; and +that we be subject to principalities and powers, Titus 3:1; see +also Matthew 22:21; Romans 13:1-7.--Ed. + +21 See Fox's Martyr, folio, vol. i., last leaf.--Ed. + +22 'Paper-winkers,' in every edition, except the first, which was +from the author's manuscript, has been altered to 'paper-windows.' +Bunyan's allusion is to the winkers, called by many 'blinkers,' +put by the side of a horse's eyes, to keep him under the complete +control of his driver--and by 'paper-winkers' the flimsy attempt +of Antichrist to hoodwink mankind by printed legends, miracles, +and absurd assumptions--it is one of the almost innumerable sparks +of wit, which render all the writings of Bunyan so entertaining +and strikingly instructive.--Ed. + +*** + +THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT: + +OR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND +BAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. + +ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; +AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE +OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD. + +BY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST. + +"Behold, I shew you a mystery; We shall not all sleep, but we shall +all be changed, in a moment, in the twinkling of an eye, at the +last trump: for the trumpet shall sound, and the dead shall be +raised incorruptible, and we shall be changed"--(1 Cor 15:51,52). + +"Marvel not at this: for the hour is coming, in the which all that +are in the graves shall hear his voice, and shall come forth; they +that have done good, unto the resurrection of life; and they that +have done evil, unto the resurrection of damnation"--(John 5:28,29). + + + +ADVERTISEMENT BY THE EDITOR. + +This very important treatise, judging from the style in which it is +written, was, probably, one of the first books composed by Bunyan. +The form in which it is prepared, with minute divisions to assist +the memory, and its colloquial language, indicate that it was first +intended for the pulpit and then enlarged to form a more complete +treatise; while the frequent recurrence of the words "I say," shew +the unpolished style in which he was in the habit of committing +his thoughts to paper, when he became an author. + +A good copy of what appears to be the first edition, is in the +British Museum, a small 8vo, without date--and from this, collated +with the reprint by C. Doe in Bunyan's works, 1691, the present +edition is published. Doe, in his catalogue of all Mr. Bunyan's +books, appended to the Heavenly Footman, 1690, states that "The +resurrection of the Dead, and eternal Judgment by John Bunyan, a +servant of the Lord's Christ, was first published in 1665." I have +not been able to discover any subsequent edition in a separate +volume. + +The resurrection of the body is a subject of universal and deep +importance. It defies our reasoning powers, while it exalts our +ideas of the divine omnipotence. With God, all things revealed +in his word are not only possible, but certain of accomplishment. +The bodies of the saints, which are a part of the Redeemer's +purchase will be raised in heavenly and wondrous perfection; like +to the Saviour's glorious body. That body, which being transfigured +"did shine as the sun, and his raiment became as the light." That +body which, after his resurrection, might be touched, but which +could appear and disappear to mortal eyes; in the room at Emmaus, +or in a closed room filled with his disciples; could be touched, +yet vanish away; could eat with them on the sea shore, and could +ascend to heaven from the mount. Thus it was foretold by the prophet +and reiterated by the apostle--"Eye hath not seen, nor ear heard, +neither have entered into the heart of man, the things which God +hath prepared for them that love him" (Isa 64:4; 1 Cor 2:9). Not +one atom of our dust can be lost; a bright, a glorious anticipation +to the saints; but how solemn and awful a thought to those who die +without hope. Among Christians it is common to think and talk of +the happiness of the spirits of the just made perfect; but alas, +how seldom do we think or speak of the perfect bliss of our +whole nature, body, soul, and spirit--incorruptible, undefiled, +glorified--every part equally the object of the Saviour's purchase +and of his care. + +This treatise, which will be ever new, and ever important, was +peculiarly required in Bunyan's early days. Under the protectorate, +the minds of men, which had been kept in slavery, became suddenly +emancipated from human creeds and formularies of public worship. +The personal attention of every one was then directed to the +Bible--the Lord's day was observed, men were chosen as ministers +not from high connections, but from deep and humble piety. Tens +of thousands became happy in a personal knowledge of divine truth. +At such a period, it must have happened that some evil spirits +would exalt themselves, and that even some serious inquirers would +draw strange conclusions from a misconception of divine truth; +and dimly see "men as trees walking." Among these there appeared +teachers, who, unable to comprehend how that body, which had gone +to dust, or in some cases had been reduced by fire to its primary +elements, and dispersed to the winds or waves, could be again +produced. They revived an ancient error, That the new birth was +the only resurrection from death; and consequently, that to those +who were born again, the resurrection was passed. The individuals +who promulgated these opinions, do not appear to have been associated +together as a sect, or a church. The greater number were called +in derision "ranters," and some "quakers." It is very probable, +that this treatise was intended as an antidote to these delusions. +We must not infer from the opinions of a few unworthy individuals, +who justly deserved censure, that Bunyan meant to reflect upon the +Society of Friends. This treatise was printed in 1665: but it was +not until 1675 that the Quakers' rules of discipline were first +published, and they from that time as a sect have been, in a high +degree, conformable to the morality and heavenly influences of +the gospel. But even before this, Fox, Crisp, Penn, Barclay, and +others, who afterwards formed the Society of Friends, had declared +their full belief in this doctrine. "The resurrection of the just +and unjust--the last judgment--heaven and hell as future rewards--we +believe and confess." "We believe the holy manhood of Christ to be +in heavenly glory." "We acknowledge a resurrection in order to +eternal recompence, and rest contented with that body which it +shall please God to give us." "We do firmly believe that besides +the resurrection of the soul from the death of sin, to a life of +righteousness while here, there will be a resurrection of the dead +hereafter, and that we must all appear before the judgment seat +of Christ." Barclay, in his catechism, 1673, clearly asserts +Bunyan's own ideas of the resurrection. But in the face of these, +and a thousand similar declarations, the grossest calumnies were +asserted by a fanatic clergyman, Alexr. Ross, in his View of all +Religions:--"The Ranters are a sect of beasts that neither divide +the hoof, nor chew the cud; that is to say, very unclean ones. +They, like the Quakers, oppose forms and order (the form and order +of Common Prayer). To anatomize this monster: 1st, They hold that +God, Devils, Angels, Heaven, and Hell, are fictions. 2d, That +Moses, the Baptist, and Christ were impostors. 3d, That preaching +and praying is lying." 8vo., 1696, p. 273. And such wild slanders +were uttered occasionally against all dissenters, until a much +later period. Happily they are now better known, and the truths +of Christianity are more appreciated. I have been careful to guard +the reader upon this subject, lest it should be thought that Bunyan +had in any degree manifested the spirit of those, who even to the +present day misrepresent the opinions of the Quakers. This may +be occasioned by their distinguishing tenet--That the work of the +ministry is purely a labour of love, and ought not to be performed +for hire--derived from the command of Christ to his disciples, +"Freely ye have received, freely give." This, however, is no reason +that they should be, as to their general views of divine truth, +misrepresented and traduced. + +Bunyan, at all times solemn and impressive, is peculiarly earnest +and searching in this treatise. The dead will arise involuntarily +and irresistibly--conscience uncontrolled, must testify the truth, +yea, all the truth to the condemnation of the soul and body, +unless cleansed from sin by faith in the Redeemer and the sacred +influences of the Holy Spirit. The books will be opened, and +every thought and word and action be seen inscribed in characters +legible to all. Every soul will be able to read and clearly to +understand those mysterious books--God's omniscient, his penetrating, +his universal sight of all things from the creation of the world +to the final consummation; and his perfect remembrance of all +that he saw--are one and the same. There is then no refuge, no +escape--the word depart impels obedience, and the sinner plunges +into eternal woe!! O that the living may lay these awful realities +to heart, and fly for refuge to the bosom of the Redeemer--he only +is able--he is willing to save to the uttermost all that come unto +God by him. And they who find in him a refuge from the storms of +life, shall hear his voice irresistibly impelling them to heaven, +"Come, ye blessed of my Father, inherit the kingdom prepared for +you from the foundation of the world." + +O glorious hour! O blest abode! I shall be like and near my God! And +flesh and sin no more control The sacred pleasures of the soul. + +May the divine blessing abundantly attend the reading of these +awful or joyful realities. + +GEO. OFFOR. + + + + +PREFACE. + +COURTEOUS READER, + +Though this be a small treatise, yet it doth present thee with +things of the greatest and most weighty concernment, even with a +discourse of life and death to eternity: opening, and clearing, +by the scriptures of God, that the time is at hand, when, there +shall be a resurrection of the dead, both of the just and unjust; +even of the bodies of both, from the graves where they are, or +shall be, at the approach of that day. + +Thou hast also in these few lines, the order and manner of the +rising of these two sorts of people, wherein is shewed thee with +what body they shall then rise, as also their states and condition +at this day, with great clearness. + +For here thou shalt see the truth, and manner of the terrible +judgment, the opening of the books, the examining of witnesses, +with a final conclusion upon good and bad. Which, I hope will be +profitable to thy soul that shall read it. For if thou art godly, +then here is that which will, through God's blessing, encourage +thee to go on in the faith of the truth of the gospel; but if thou +art ungodly, then here thou mayst meet with conviction: yea, and +that of what will be, without fail, thy end, at the end of the world: +whether thou continue in thy sins, or repent. If thou continue in +them, blackness, and darkness, and everlasting destruction; but +if thou repent, and believe the gospel, then light, and life, and +joy, and comfort, and glory, and happiness, and that to eternity. + +Wherefore let me here beg these things at thy hand, + +First, That thou take heed of that spirit of mockery that saith, +"Where is the promise of his coming?" (2 Peter 3:4,5). + +Secondly, Take heed that thy heart be not overcharged with surfeiting +and drunkenness, and the cares of this life, and so that day come +upon thee unawares (Luke 21:34,35). + +Thirdly, But be diligent in making thy calling and election sure; +that thou in the day, of which thou shalt read more in this book, +be not found without that glorious righteousness that will then +stand thee in stead, and present thee before his glorious presence, +with exceeding joy. To him be glory in the church by Christ Jesus, +world without end. Amen. + +JOHN BUNYAN. + + + +OF THE RESURRECTION OF THE DEAD. + +"BUT THIS I CONFESS UNTO THEE, THAT AFTER THE WAY WHICH THEY CALL +HERESY, SO WORSHIP I THE GOD OF MY FATHERS, BELIEVING ALL THINGS +WHICH ARE WRITTEN IN THE LAW AND IN THE PROPHETS: AND HAVE HOPE +TOWARD GOD, WHICH THEY THEMSELVES ALSO ALLOW, THAT THERE SHALL BE +A RESURRECTION OF THE DEAD, BOTH OF THE JUST AND UNJUST"--(Acts +24:14,15). + +My discourse upon this text, will chiefly concern the resurrection +of the dead: wherefore to that I shall immediately apply myself, +not meddling with what else is couched in the words. + +You see here, that Paul, being upon his arraignment, accused of +many things, by some that were violent for his blood; and being +licensed to speak for himself by the then heathen magistrate; he +doth in few words tell them, that as touching the crimes wherewith +they charged him, he was utterly faultless, only this he confessed, +that after that way which they call heresy, so he worshipped the +God of his fathers; believing all things that are written in the +law and the prophets, and that he had the same hope towards God, +which they themselves did allow, that there should be a resurrection +of the dead, both of the just and unjust. + +Whence note by the way, that a hypocritical people, will persecute +the power of those truths in others, which themselves in words +profess. I have hopes towards God, and that, such a hope which +themselves do allow, and yet I am this day, and that for this very +thing, persecuted by them. + +But to come to my purpose, "There shall be a resurrection of +the dead," &c. By these words, the apostle sheweth us what was +the substance of his doctrine, to wit, that there should be "a +resurrection of the dead;" and by these words also, what was the great +argument with his soul, to carry him through these temptations, +afflictions, reproaches, and necessities he met with in this +world, even the doctrine of a resurrection. I have hope towards +God, saith he, and there is my mind fixed; for there shall be "a +resurrection of the dead, both of the just and unjust." The reason +why I cannot do what these Jews would have me; also why I cannot +live as do the Gentiles, it is, because I have in my soul, the faith +of the resurrection. This is the doctrine I say, which makes me +fear to offend, and that is as an undergirder to my soul, whereby +I am kept from destruction and confusion, under all the storms and +tempests I here go through. In a word, this is it that hath more +awe upon my conscience than all the laws of men, with all the +penalties they inflict. "And herein do I exercise myself, to have +always a conscience void of offence toward God and toward men" +(verse 16). + +Now here, seeing this doctrine of the resurrection of the dead hath +that power, both to bear up and to awe; both to encourage and to +keep within compass, the spirit and body of the people of God; +it will be requisite, and profitable for us, to inquire into the +true meaning and nature of this word, "the resurrection of the +dead." + +And for the better compassing of this matter, I shall briefly +enquire, + +First, What in this place is meant by the dead. + +Secondly, What is meant by the resurrection. + +Thirdly, Why the apostle doth here speak of the resurrection of the +dead as of a thing yet to come--"There shall be a resurrection of +the dead, both of the just and unjust." + +First. The dead in scripture go under a five-fold consideration; +as, + +1. Such as die a natural death, or as when a man ceaseth to be any +more in this world, as David, whom Peter tells us "is both dead +and buried, and his sepulchre is with us to this day" (Acts 2:29). + +2. There is a people that are reckoned dead in trespasses and +sins, as those are, who never yet were translated from darkness +to light, and from the power of Satan to God. Such, I say, who +yet never felt the power of the Word and Spirit of God, to raise +them from that state, to walk with him in the regeneration; making +a life out of Christ, and his present benefits (Eph 2:1,2; John +5:25). + +3. There is a death seizeth men often after some measure of light +received from God, and some profession of the gospel of Christ. These, +for the certainty of their damnation, are said to be dead--dead, +twice dead, and plucked up by the roots (Jude 12). + +4. There is in scripture mention made of a death to sin, and the +lusts of the flesh; this death is the beginning of true life and +happiness, and is a certain forerunner of a share in Christ, and +with him in another world (Rom 6:6-8; 2 Tim 2:11). + +5. Lastly, There is also in the word, a relation of eternal death. +This is the death that those are in, and swallowed up of, that +go out of this world Godless, Christless, and graceless; dying +in sin, and so under the curse of the dreadful God; who, I say, +because they have missed of the Lord Jesus Christ, the Saviour in +this day of grace: are fallen into the gulf and jaws of eternal +death and misery, in the fire that never shall be quenched (Mark +9:43,44; Luke 16:23-26). + +Now then, seeing there is death, or to be dead, taken under so many +considerations in the scripture; it is evident, that to be dead in +Christ, the text is not meant of them all: I then must distinguish, +and inquire which of these deaths it is, that here the apostle +did look for a resurrection from. (1.) then, It cannot be meant +a resurrection from eternal death, for from that there is no +redemption (Psa 49:8). (2.) Neither is it a resurrection from that +double death; for they that are in that, are past recovery also. +(3.) And as for those that are dead to sin, it is nonsense to say +there shall, or can be a resurrection from that: for that itself +is a resurrection; which resurrection also, the apostle had then +passed through: and also all the brethren, as he saith, You hath he +quickened, who were dead in trespasses and sins (Col 2:12,13,20). +And again, "If ye then be risen with Christ" (Col 3:1), and again, +"Wherein also ye are risen with him, through the faith of the +operation of God, who hath raised him from the dead" (Col 2:12). +(4.) The dead therefore in this scripture, must be understood +of those that have departed this life, that have body and soul +separated each from the other; and so the resurrection, a resurrection +of the body out of the grave; as Daniel saith, "Many of them that +sleep in the dust of the earth shall awake" (Dan 12:2). And again, +"The hour is coming, in the which all that are in the graves shall +hear his voice, and shall come forth," &c. (John 5:28,29). + +Second. [What is meant by the resurrection.] The resurrection of +the just, then, is the rising of the bodies of the just, and the +resurrection of the unjust, the rising of their bodies, at the +last judgment. This also is the meaning of that saying of Paul to +Agrippa, "I stand," saith he, "and am judged for the hope of the +promise made of God unto our fathers" (Acts 26:6), which promise +at first began to be fulfilled in the resurrection of the body +of Christ (Acts 13:32,33), and hath its accomplishment, when the +dead, small and great, are raised out of their graves. Wherefore, +though Paul saith in the 13th of the Acts, it is already fulfilled; +yet here he saith, he hopes it shall come. "Which promise," saith +he, "our twelve tribes, instantly serving God day and night, hope +to come" (Acts 26:7). As God told Daniel, saying, "go thy way, +till the end be: for thou shalt rest and stand in thy lot at the +end of the days" (Dan 12:13). + +Christ is already risen, and therefore so far the promise is +fulfilled; but his saints are yet in their graves, and therefore +that part of the fulfilling of it is yet to come, as he saith, +"Why should it be thought a thing incredible with you, that God +should raise the dead?" (Acts 26:8). + +Again, That it is the resurrection of the dead bodies of both +saints and sinners that is here inserted, it is further evident; +because the apostle saith, it is the resurrection, that the very +Pharisees themselves allowed. I have hope towards God, saith he, +which themselves also allow; then what that hope is, he in the +next words sheweth, namely, that there shall be a resurrection of +the dead, &c. Now we know, that the Pharisees did not allow of a +resurrection from a state of nature, to a state of grace, which is +the same with the new birth; but did confidently allow and teach, +that they were the children of Abraham, according to the flesh. +Yea, when any of them began to adhere, or incline to Christ's +doctrine in some things, yet the doctrine of the new birth, or +of being raised from a state of nature, to a state of grace, they +would very much stick at; though in the meantime, they utterly were +against the doctrine of the Sadducees, which denied the resurrection +of the body (John 3:1-9; 8:51-56; Acts 23:6-8). + +Further, the resurrection here spoken of, must needs be the +resurrection of the body, because it is called, "a resurrection of +the dead, both of the just and unjust"--that is, of both saints and +sinners, according to the saying of Christ, "The hour is coming, +in the which all that are in the graves shall hear his voice, and +shall come forth; they that have done good, unto the resurrection +of life; and they that have done evil, unto the resurrection of +damnation" (John 5:28,29). + +Third. [The resurrection spoken of is a thing yet to come;] the +resurrection here mentioned, is a resurrection to come, not already +enjoyed, either by saints or sinners--"There shall be a resurrection +of the dead, both of the just and unjust." Now, I say, the +resurrection here being yet deferred by the just, and counted +also the resurrection of the dead, both of the just and unjust: +it must needs be the same resurrection that is spoken of by Job, +who saith, "So man lieth down, and riseth not: till the heavens be +no more, they shall not awake, nor be raised out of their sleep" +(Job 14:12). + +Having thus, in few words, opened this scripture unto you, I shall +in the next place, for the further satisfaction of those that are +yet wavering, and for the refreshment of those that are strong +and steadfast, lay down before you, several undeniable scripture +demonstrations of the resurrection of the dead, both of the just, +and unjust. + +FIRST, I shall first begin with, + +THE RESURRECTION OF THE JUST. + +First, The just must arise, because Christ is risen from the dead. +Christ is the head of the just, and they are the members of his +body; and because of this union, therefore the just must arise. +This is the apostle's own argument--"If Christ," saith he, "be +preached that he rose from the dead, how say some among you that +there is no resurrection of the dead? But if there be no resurrection +of the dead, then is Christ not risen" (1 Cor 15:12,13). Now, +I say, the reason why the apostle thus argueth the resurrection +from the dead, by the resurrection of Christ, it is, because the +saints, of whose resurrection he here chiefly discourseth, are in +their bodies, as well as in their souls, the members of Christ; +"Know ye not," saith he, "that your bodies are the members of +Christ" (1 Cor 6:15). A very weighty argument; for if a good man +be a member of Christ, then he must either be raised out of his +grave, or else sin and death must have power over a member of +Christ. I say again, if this body be not raised, then also Christ +is not a complete conqueror over his enemies; forasmuch as death +and the grave have still power over his members. "The last enemy +that shall be destroyed is death" (1 Cor 15:26). Now, though Christ +in his own person hath a complete conquest over death, &c., yet +death hath still power over the bodies of all that are in their +graves: now, I say, Christ being considered with relation to his +members, then he hath not yet a complete conquest over death, +neither will he, until they every one be brought forth of their +graves; for then, and not till then, shall that saying be every +way fulfilled, "Death is swallowed up in victory" (1 Cor 15:53,54). + +Second, As there must be a resurrection of the just, because Christ +is their head, and they his members: so also, because the body +of the saints, as well as their soul, is the purchase of Christ's +blood. "Ye are bought with a price:" saith Paul; "therefore glorify +God in your body, and in your spirit, which are God's" (1 Cor +6:20). Christ will not lose the purchase of his blood. O death, +saith Christ, I will have them; O grave, I will make thee let them +go; I will ransom them from the power of the grave, I will redeem +them from death. I have bought them, and they shall be mine. "O +death, I will be thy plagues; O grave, I will be thy destruction" +(Hosea 13:14): I say, though the power of the grave be invincible, +and death be "the king of terrors" (Job 18:14), yet he who hath +the keys of hell and of death at his girdle (Rev 1:18), to him +belongeth the issues from death. "He that is our God is the God +of salvation; and unto God the Lord belong the issues from death" +(Psa 68:20), and we, the price of his blood, shall be delivered. + +Third, As the body is the member of Christ, and the price of his +blood: so it is the temple of the Holy Ghost, which is in us. +"What? know ye not that your body is the temple of the Holy Ghost +which is in you,--and ye are not your own?" (1 Cor 6:19). The body +is no such ridiculous thing in the account of Christ as it was in +the account of the Sadducees. "The body is not for fornication, +but for the Lord; and the Lord for the body" (verse 13), and that +not only in this world, but that which is to come; wherefore he +saith, "God hath both raised up the Lord [Jesus,] and will also +raise us up by his own power"--that is, as he hath raised up the +body of Christ, so will he raise up ours also by Christ. + +Fourth, The bodies of the just must arise again, because of that +similitude, that must be betwixt the body of the Lord Jesus Christ +and the bodies of the saints. "When he shall appear, we shall +be like him" (1 John 3:2). Now we have it abundantly manifest in +scripture, that the body of the Lord Jesus, was raised out of the +grave, caught up into heaven, and that it ever remaineth in the +holiest of all, a glorified body (Luke 24:3-7; 36-43; John 20:24-28; +Acts 1:2-11; 2:31; 17:30-32; Mark 16:6,7,19; Heb 7:24-26; 8:1-3; +10:12). + +Now, I say, it would be very strange to me if Christ should be +raised, ascended, and glorified in that body; and yet that his +people should be with him, no otherwise than in their spirits; +especially, seeing that he in his resurrection, is said to be but +"the first-born from the dead, and the first-fruits of them that +sleep" (Col 1:18; 1 Cor 15:23). For we know, that a first-begotten +doth imply more sons, and that first-fruits do foreshew an +after-crop; wherefore we conclude, that "as in Adam all die, even +so in Christ shall all be made alive. But every man in his own +order: Christ the first-fruits; afterward they that are Christ's +at his coming" (1 Cor 15:22,23). + +And hence it is that the scripture saith, He "shall change our vile +body, that it may be fashioned like unto his glorious body" (Phil +3:21). And hence it is again, that the day of Christ is said to +be the day of the manifestation of the sons of God, and of the +redemption of our body (Rome 8:21-24), for then shall the saints +of God not only be, but appear as their Saviour, being delivered +from their graves, as he is from his, and glorified in their +bodies, as he is in his. + +Fifth, There must be a resurrection of the body of the saints, +because the body, as well as the mind, hath been a deep sharer +in the afflictions that we meet with for the gospel's sake. Yea, +the body is ofttimes the greater sufferer, in all the calamities, +that for Christ's sake we here undergo; it is the body that feels +the stocks, the whip, hunger and cold, the fire and rack, and +a thousand calamities; it is the body in which we have the dying +marks of the Lord Jesus, "that the life also of Jesus might be +made manifest in our mortal1 flesh" (Gal 6:17; 2 Cor 4:11). God +is so just a God, and so merciful to his people, that though the +bodies of his saints should, through the malice of the enemy, be +never so dishonourably tortured, killed, and sown in the grave: +yet he will, as further will be shewn anon, raise it again in +incorruption, glory, and honour: as he saith also in another place, +that we who have continued with Christ in his temptations, that +have for his sake underwent the reproach and malice of the world, +to you, saith Christ. "I appoint a kingdom, as my Father hath +appointed unto me" (Luke 22:28,29). If we suffer, we shall also +reign with him (2 Tim 2:12): "and he that hateth his life in this +world shall keep it unto life eternal" (John 12:25). All this is +to be enjoyed, especially at the resurrection of the just. But, + +Sixth, There must be a resurrection of the just, otherwise, there +will be the greatest disappointment on all sides that ever was, +since man had a being on the earth. A disappointment, I say, + +1. Of the will of God--"And this is the Father's will which hath +sent me," saith Christ, "that of all which he hath given me I +should lose nothing, [not a dust,] but should raise it up again +at the last day" (John 6:39). + +2. A disappointment of the power of God; for he that hath raised +up the Lord Jesus, doth also intend to raise us up by his power, +even our bodies; as Paul saith, "The body is not for fornication, +but for the Lord; and the Lord for the body. And God hath both +raised up the Lord, and will also raise up us by his power" (1 +Cor 6:13,14). + +3. If there should be no resurrection of the just, Christ also would +be wonderfully disappointed of the fruits of all his sufferings. +As I told you before, his people are the price of his blood, and +the members of his body, and he is now at the right hand of God, +"far above all principalities and powers, and every name that +is named," expecting till his enemies be made his footstool (Heb +1:13), and brought under the foot of the weakest saint; which will +not be, until the last enemy death is destroyed. We know that he +said, when he went away, that he would come again, and fetch all +his people to himself, even up into heaven, that where he is, there +we may be also (John 12:26; 14:1-3; 17:24). But, I say, how will +he be disappointed, if when he comes, the grave and death should +prevent and hinder him, and with its bars, keep down those, whom +he hath ransomed with his blood, from the power thereof. + +4. If the bodies of the just arise [not] from the dead, then they +also will be disappointed. 'Tis true, the saints departed, have +far more fellowship and communion with God and the Lord Jesus, +than we have, or are not yet capable of having, they being in +paradise, and we in this world (Luke 23:43); but yet, I say for +all that, they are, though there, very much longing for the day +of the Lord's vengeance, which will be the day in which they will, +and must arise from the dead. This, I say, is the time that they +long for, when they cry under the altar, "How long, O Lord, holy +and true, dost thou not judge and avenge our blood on them that +dwell on the earth?" (Rev 6:10,11). When they died, they died in +hope to "obtain a better resurrection" (Heb 11:35), and now they +are gone, they long till that day be come; till the day come, I +say, when the dead, even all the enemies of Christ, shall be judged; +for then will he give rewards to his servants the prophets, and +to his saints, and to all that fear his name, small and great (Rev +11:18). + +5. If the just arise not, great disappointment also will be +to the saints yet alive in this world; for, notwithstanding they +have already received the first-fruits of the Spirit, yet they +wait, not only for more of that, but also for the resurrection, +redemption, and changing of this vile body. "For our conversation +is in heaven," saith Paul, "from whence also we look for the +Saviour, the Lord Jesus Christ, who shall change our vile body, +that it may be fashioned like to his glorious body" (Rom 8:20-23; +Phil 3:20,21). But now, I say, if the body riseth not, then how +can it be made like to the glorious body of Christ Jesus: yea, +what a sad disappointment, infatuation, and delusion, are those +poor creatures under, that look, and that by scripture warrant, +for such a thing? They look for good, but behold evil; they expect +to be delivered in their whole man from every enemy; but lo, both +death and the grave, their great enemies, do swallow them up for +ever. But, beloved, be not deceived. "The needy shall not always +be forgotten, the expectation of the poor shall not perish for ever" +(Psa 9:18). Saith Christ, He that seeth the Son, and believeth on +him that sent him, hath everlasting life, and I will raise him up +at the last day (John 6:40). + +6. If the just arise not out of their graves, then also is every +grace of God in our souls defeated; for though the spirit of +devotion can put forth a feigned show of holiness with the denial +of the resurrection, yet every grace of God in the elect doth +prompt them forward to live as becomes the gospel, by pointing +at this day; as, (1.) 'Tis this that faith looks at, according as +it is written, "I believed, and therefore have I spoken; we also +believe, and therefore speak; knowing that he which raised up the +Lord Jesus shall raise up us also by Jesus, and shall present us +with you" (2 Cor 4:13,14). (2.) Hope looks at this. "We," saith +Paul, "which have the first-fruits of the Spirit, even we ourselves +groan within ourselves, waiting for the adoption, to wit, the +redemption of our body"--that is, we expect this by hope; "but +hope that is seen is not hope: for what a man seeth," or hath in +present possession, "why doth he yet hope for?" (Rom 8:23,24). +(3.) The grace of self-denial also worketh by this doctrine--"If +after the manner of men I have fought with beasts at Ephesus, +what advantageth it me, if the dead rise not?" (1 Cor 15:32). As +who should say, Wherefore do I deny myself of those mercies and +privileges that the men of this world enjoy? Why do not I also, +as well as they, shun persecution for the cross of Christ? If the +dead rise not, what shall I be the better for all my trouble that +here I meet with for the gospel of Christ? (4.) Both zeal and +patience, with all other the graces of the Spirit of God in our +hearts, are much, yea, chiefly encouraged, animated, and supported +by this doctrine; as James saith, "Be patient, therefore, brethren, +unto the coming of the Lord," for then shall the dead be raised (1 +Thess 4:16,17). "Behold, the husbandman waiteth for the precious +fruit of the earth, and hath long patience for it, until he receive +the early and latter rain. Be ye also patient; stablish your hearts; +for the coming of the Lord draweth nigh" (James 5:7,8). + +Seventh, The doctrine of the resurrection of the just, must needs +be a certain truth of God, if we consider the devilish, and +satanical errors and absurdities that must unavoidably follow the +denial thereof; as, he that holdeth no resurrection of our body, +he denieth the resurrection of the body of Christ. This is the +Spirit's own doctrine--"For if the dead rise not, then is not +Christ raised" (1 Cor 15:16). He that denieth the resurrection +of the members, denieth the resurrection of the head; for seeing +the resurrection of the saints is proved by the resurrection of +Christ, he that doth deny the resurrection of the saints, must +needs deny the resurrection of Christ, that proves it. Now this +error, as it is in itself destructive to all Christian religion: +so it, like an adder, carrieth within its bowels, many other alike +devilish and filthy; as, + +1. He that denieth the resurrection of the saints, he concludeth, +that to preach deliverance from sin and death, it is vain preaching; +for how can he be freed of sin, that is swallowed up for ever +of death and the grave? as he most certainly is, that is always +contained therein, as Paul saith, "If Christ be not risen," whose +resurrection is the ground of ours, "then is our preaching vain, +and your faith is also vain" (1 Cor 15:14), then we preach fables, +and you receive them for truth. + +2. This error, casteth the lie in the face of God, of Christ, +and the Scriptures--"Yea, and we," saith Paul, "are found false +witnesses of God; because we have testified of God that he raised +up Christ:--if so be that the dead rise not" (1 Cor 15:15). +Mark, before he said, Christ in his resurrection, doth prove our +resurrection; but now he saith, that our resurrection will prove +the truth of his; and indeed both are true; for as by Christ's +rising, ours is affirmed; so by ours, his is demonstrated. + +3. The denial of the resurrection, it also damneth all those that +have departed this world in the faith of this doctrine. "If Christ +be not raised," (as if he is not, we rise not, then is not only) +your faith vain, ye are yet in your sins (that are alive,) but +"then they also which are fallen asleep in Christ are perished" +(1 Cor 15:17,18). + +4. He that denieth the resurrection of the just, he concludeth, that +the Christian is of all men the most miserable. Mark the words: +"If in this life only we have hope in Christ, we are of all men +most miserable" (1 Cor 15:19). First of all, men the most miserable, +because we let go present enjoyments for those that will never +come, "if the dead rise not." Of all men most miserable, because +our faith, our hope, our joy, and peace, are all but a lie, "if +the dead rise not." But you will say, he that giveth up himself +to God shall have comfort in this life. Ah! but "if the dead rise +not," all our comfort that now we think we have from God, will +then be found presumption and madness, because we believe, that +God hath so loved us, as to have us in his day, in body and soul, +to heaven: which will be nothing so, if the dead rise not. If in +this life only, we have hope in Christ, we are of all men most +miserable. Poor Christian! thou that lookest for the blessed hope +of the resurrection of the body, at the glorious appearing of the +great God, and our Saviour Jesus Christ, how wilt thou be deceived, +if the dead rise not! "But now is Christ risen from the dead, and +become the first-fruits of them that slept. For since by man came +death, by man came also the resurrection of the dead" (1 Cor +15:20,21). + +5. But again; he that denieth the resurrection of the dead, he +setteth open a flood-gate to all manner of impiety; he cutteth the +throat of a truly holy life, and layeth the reins upon the neck +of the most outrageous lusts; for if the dead rise not, let us +eat and drink; that is, do anything, though never so diabolical +and hellish; "let us eat and drink, for to-morrow we die" (1 Cor +15:32), and there is an end of us; we shall not arise again, to +receive either evil or good. + +6. To deny this resurrection, nay, if a man do but say, it is past +either with him or any Christian: his so saying tendeth directly +to the destruction and overthrow of the faith of them that hear +him; and is so far from being according to the doctrine of God, +that it eateth out good and wholesome doctrine even as cankers +eat the face and flesh of a man. How ill-favouredly do they look, +that have their nose and lips eaten off with the canker? Even so +badly doth the doctrine of no resurrection of the dead, look in +the eyes of God, Christ, saints, and scripture (2 Tim 2:18). + +7. I conclude then, that to deny the resurrection of the bodies of +the just, it argueth, + +(1.) Great ignorance of God, ignorant of his power to raise, ignorant +of his promise to raise, ignorant of his faithfulness to raise; +and that both to himself, Son, and saints, as I shewed before. +Therefore saith Paul to those that were thus deluded, "Awake to +righteousness, and sin not; for some have not the knowledge of God. +I speak this to your shame" (1 Cor 15:34). As if he had said, Do +you profess Christianity? and do you question the resurrection +of the body? Do you now know, that the resurrection of the body, +and glory to follow, is the very quintessence of the gospel of +Jesus Christ? Are you ignorant of the resurrection of the Lord +Jesus, and do you question the power and faithfulness of God, +both to his Son and his saints; because you say, there shall be +no resurrection of the dead? You are ignorant of God; of what he +can do, of what he will do, and of what he will by doing glorify +himself. + +(2.) As it argueth very great ignorance of God's power, faithfulness, +&c., so it argueth gross ignorance of the tenor and current of +the scriptures; for "as touching the dead, that they rise: have +ye not read in the book of Moses [saith Christ] how in the bush, +God spake unto him, saying, I am the God of Abraham, and the God +of Isaac, and the God of Jacob? He is not the God of the dead, but +the God of the living: ye therefore do greatly err" (Mark 12:26,27). + +To be the God of Abraham, Isaac, and Jacob, it is to be understood +of his being their God under a new covenant consideration; as he +saith, "I will be their God, and they shall be my people." Now, +thus he is not the God of the dead--that is, of those that perish, +whether they be angels or men (Heb 8:10,11; John 8:42; 1 John +3:8-10; Hosea 6:2; Col 3:4; Eph 1:4). + +Now, I say, they that are the children of God, as Abraham, +Isaac, and Jacob, they are counted the living under a threefold +consideration--(a.) In their Lord and head, and thus all the elect +may be said to live; for they are from eternity chosen in him, who +also is their life, though possibly many of them yet unconverted. +I say, yet Christ is their life, by the eternal purpose of God. +(b.) The children of the new covenant, do live both in their spirits +in glory, by open vision, and here by faith and the continual +communication of grace from Christ into their souls (Gal 2:20). +(c.) They live also with respect to their rising again; for God +"calleth those things which be not as though they were" (Rom 4:17). +To be born, dead, buried, risen, and ascended, are all present with +God, he liveth not by time, as we do--a thousand years to him are +but as the day that is past. And again, "One day is as a thousand +years" (2 Peter 3:8). Eternity, which is God himself, admitteth of +no first, second, and third; all things are naked and bare before +him, and present with him (Heb 4:13; Isa 46:9,10); all his live +unto him. There shall be a resurrection of the dead, both of the +just and unjust (Rom 8:29-34). + +A resurrection--of what? Of that which is sown, or of that which +was never sown? If of that which is sown, then it must be either +of that nature that was sown, or else of the corruption that +cleaveth to it; but it is the nature, and not the corruption that +cleaveth unto it, that riseth again. And verily, the very term +"resurrection" is a forcible argument to prove the dead shall come +forth of their graves; for the Holy Ghost hath always spoken more +properly than to say, "There shall be a resurrection of the dead, +both of the just and unjust;" when yet neither the good nor the +bad shall come forth of their graves, but rather something else +to delude the world withal. + +Having thus in few words, shewed you the truth of the resurrection +of the dead, I now come, + +SECOND--To the manner of their rising. + +THE MANNER OF THE RESURRECTION OF THE JUST. + +And FIRST of the just. + +The apostle, when he had in the fifteenth of the 1st of the +Corinthians proved the truth and certainty of the resurrection, +he descends to the discovery of the manner of it; and to the end, +he might remove those foolish scruples that attend the hearts of +the ignorant, he begins with one of their questions--"But some man +will say," saith he, "How are the dead raised up? and with what +body do they come?" (verse 35). To which he answereth, + +First, By a similitude of seed, that is sown in the earth. In which +similitude, he inserteth three things-- + +1. That our reviving or rising, must be after death--"That which +thou sowest is not quickened except it die" (verse 36). + +2. That at our rising, we shall not only revive and live, but +be changed into a far more glorious state than when we were sown. +"That which thou sowest, thou sowest not that body that shall +be," &c. "But God giveth it a body as it hath pleased him" (verse +38)--that is, he giveth the body more splendour, lustre, and beauty +at its resurrection. But, + +3. Neither its quickening, not yet its transcendent splendour, shall +hinder it from being the same body--as to the nature of it--that +was sown in the earth; for as God giveth it a body, for honour +and splendour as it pleaseth him, so "to every seed his own body" +(verse 38). + +And, indeed, this similitude by which he here reasoneth the manner of +the resurrection of the just, is very natural, and fitly suiteth +each particular; for, as to its burial--(1.) The corn of wheat +is first dead, and after sown and buried in the earth; and so is +the body of man. (2.) After the corn is thus dead and buried, then +it quickeneth and reviveth to life: so also shall it be with our +body; for after it is laid in the grave and buried, it shall then +quicken, rise, and revive. + +Again, as to the manner of its change in its rising, this similitude +also doth fitly suit; as, + +It is sown a dead corn; it is raised a living one. It is sown dry, +and without comeliness; it riseth green and beautiful. It is sown +a single corn; it riseth a full ear. It is sown in its husk; but +in its rising it leaveth that husk behind it. + +Further, though the kernel thus die, be buried, and meet with all +this change and alteration in these things, yet none of them can +cause the nature of the kernel to cease--it is wheat still. Wheat +was sown and wheat ariseth; only it was sown dead, dry, and barren +wheat; and riseth living, beautiful, and fruitful wheat. It hath +this alteration, then, that it doth greatly change its resemblance, +though yet it hath this power, as still to retain its own nature. +God giveth it a body as it pleaseth him, "but to every seed his +own body." + +The apostle having thus presented the manner of the resurrection of +the saints by the nature of seed sown and rising again; he proceedeth, + +Second, for further illustration, to three more similitudes--The +first is, to shew us the variety and glory of flesh. The second +is, to shew us the difference of glory that is between heavenly +bodies, and those that are earthy. The third is, to shew us the +difference that is between the glory of the light of the sun, from +that of the moon; and also how one star differeth from another in +glory: and then concludeth, "so is the resurrection of the dead" +(1 Cor 15:39-43). As who should say, at the resurrection of the +bodies, they will be abundantly more altered and changed, than if +the flesh of beasts and fowls were made as noble as the flesh of +men; or the bodies of earth, were made as excellent as the heavenly +bodies, or as if the glory of the moon should be made as bright, +and as clear as the glory of the sun; or as if the glory of the +least star was as glorious, and as shining, as the biggest in the +firmament of heaven. + +It is a resurrection indeed, a resurrection every way. The body +ariseth, as to the nature of it, the self-same nature; but as to +the manner of it; how far transcendent is it! There is a poor, +dry, wrinkled kernel cast into the ground, and there it lieth, and +swelleth, breaketh, and, one would think, perisheth; but behold, +it receiveth life, it chitteth,2 it putteth forth a blade, and +groweth into a stalk, there also appeareth an ear; it also sweetly +blossoms, with a full kernel in the ear: it is the same wheat, yet +behold how the form and fashion of that which now ariseth, doth +differ from that which then was sown; its glory also when 'twas +sown, is no glory, when compared with that in which it riseth. +And yet it is the same that riseth that was sown, and no other; +though the same after a far more glorious manner; not the same with +its husk, but without it. Our bran shall be left behind us when we +rise again. The comparison also between the bodies heavenly and +bodies earthly holds forth the same--"The glory of the celestial +is one, and the glory of the terrestrial is another." Now mark +it; he doth not speak here of the natures of each of these bodies; +but of the transcendent glory of one above another. "The glory +of the heavenly is one, and the glory of the earthly is another." +Wherefore I say, at our rising, we shall not change our nature, +but our glory; we shall be equal to the angels (Luke 20:36), not +with respect to their nature, but glory. The nature also of the +moon is one thing, and the glory of the moon is another; and so +one star also differeth from another in glory. + +A beggar hath the same nature as a king, and gold in the ore, the +same nature with that which is best refined; but the beggar hath +not the same glory with the king, nor yet the gold in ore, the +same glory with that which is refined. But our state will be far +more altered than any of these in the days when we, like so many +suns in the firmament of heaven, arise out of the heart and bowels +of the earth. + +These things thus considered do shew you how vainly they argue, +that say, our human nature consisting of body and soul, shall not +inherit the kingdom of God, and also how far from their purpose, +that saying of the apostle is, which saith, that "flesh and blood +shall not inherit the kingdom of God." And now also, because I am +fallen upon the objection itself, I shall not pass it, but with +a short dash at it. Wherefore reader, whoever thou art, consider +that frequently in scripture the words "flesh" and "blood," as +also in the place alleged, are not to be understood of that matter +which God made; which flesh cleaveth to our bones, and blood runs +in our veins: but is taken for that corruption, weakness, mortality, +and evil that cleaveth to it; which weakness and corruption, +because it possesseth all men, and also wholly ruleth where the +soul is unconverted; therefore it beareth the name of that which +is ruled and acted by it--to wit, our whole man, consisting of +body and soul; yet, I say, is a thing distinct from that flesh and +blood which is essential to our being, and without which we are +no men. As, for instance, he that is Christ's, saith Paul, "hath +crucified the flesh, with the affections and lusts" (Gal 5:24), +Who is so vain as to think that the apostle by these words, should +mean our material flesh that hangeth on our bones, and that is +mixed with our natural blood, sinews, and veins; and not rather +of that inward fountain of sin, corruption, and wickedness, which +in another place he calleth "the old man," with his "deceitful +lusts" (Eph 4:22). Again, "The flesh lusteth against the spirit, +and the spirit against the flesh." Is it our flesh that hangeth +on our bones, which lusteth against the spirit? and that also +against which the spirit lusteth? Certainly, if the spirit lusteth +against our material flesh, then it is our duty not to nourish it +at all, because, by nourishing of it we nourish that against which +the Spirit of God fighteth, and warreth. Nay, if the spirit lust +against the flesh on our bones simply considered as flesh; and if +it be our duty to follow the Spirit, as it is, then we must needs +kill ourselves, or cut our flesh from our bones. For whatever the +Spirit of God lusteth against, it must be destroyed; yea, it is +our duty with all speed to destroy it. But wilt thou know, O vain +man, that by flesh here is to be understood, not the nature that +God hath made, but the corrupt apprehension, and wisdom, with +those inclinations to evil, that lodge within us, which in another +place are called the "wisdom of the flesh," yea, in plain terms, +"flesh and blood," where Christ saith, "Flesh and blood hath not +revealed [this] unto thee, but my Father which is in heaven" (Matt +16:17). + +Nay, observe it, all these places, with many others, do rather point +at a corrupt soul, than a corrupt body; for, indeed, sin and all +spiritual wickedness, they have their seat in the heart and soul +of a man, and by their using this or that member of the body, so +defile the man; the weaknesses of the body, or that attend our +material flesh and blood, they are weaknesses of another kind, as +sickness, aches, pains, sores, wounds, defection of members, &c. +Wherefore, where you read of flesh and blood, as rejected of God; +especially, when it speaks of the flesh and blood of saints, you +are not to understand it as meant of the flesh, which is their +proper human nature, but of that weakness which cleaveth to it. + +Paul in another place, reckoneth up the works of the flesh, in many +things, as in witchcraft, hatred, variance, strife, emulation, +fornication, and many others. But can any imagine, that he there +should strike at that flesh which hangeth on our bones, or rather +at that malignity and rebellion that is in the mind of man against +the Lord, by reason of which the members of the body are used +this way, and also sometimes that, to accomplish its most filthy +and abusive deeds (Gal 5:17-21). "They were--enemies in [their] +mind by wicked works" (Col 1:21). + +Thus you see that "flesh and blood" is not to be taken always for +the flesh that is upon our hands, and feet, and other parts of our +body; but for that sin, weakness, and infirmity, that cleaveth to +our whole man. + +Further then, touching our real substantial flesh, it may be either +considered as God's creature purely, or as corrupted with sin and +infirmity. Now if you consider it as corrupted, so it shall not +inherit the kingdom of God: but yet consider it as God's creature, +and so all that God hath converted to himself, through Jesus Christ, +shall, even with that body when changed, inherit the kingdom of +God. The woman whose clothes are foul, can yet distinguish between +the dirt and the cloth on which it hangeth; and so deals God with +us. 'Tis true, there is not one saint, but while he liveth here, +his body is arrayed and infected with many corrupt and filthy +things, as touching bodily weaknesses; yea, and also with many +sinful infirmities, by reason of that body of sin and death that +yet remains in us: but yet God, I say, distinguisheth between +our weaknesses, and his workmanship, and can tell how to save the +whole man of his people, while he is destroying the corruption +and weakness that cleaveth to them. + +And now to return to the place objected--"Flesh and blood shall +not inherit the kingdom of God." It cannot be truly understood, +that that flesh which is man's nature shall not enter the kingdom; +for then, as I said before, Christ must lose his members, the +purchase of his blood, the vessels and temples of his Spirit; for +all this is our body. Again, then Christ also, in that his body, +which is also our flesh and blood, is not in glory, contrary to the +whole current of the New Testament (Heb 2:14,15; 7:24,25; 8;3,4; +10:10-12; Rev 1:18; 2:8). + +Yea, it would be nonsense to say, there should be a resurrection, +and that our vile body shall be changed, "and made like to the +glorious body of the Son of God;" if this body do not at all rise +again, but some other thing, which is not in us, and our nature. +But to be short; the apostle here, when he saith, "Flesh and +blood cannot inherit," &c., speaks properly of that mortality +and weakness, that now attends our whole man, and not of our real +substantial body itself. For after he had said, "Flesh and blood +cannot inherit the kingdom of God," he adds, "neither doth corruption +inherit incorruption," which two sayings are answerable to what +he presently adds, saying, "Behold, I shew you a mystery; we shall +not all sleep, but we shall all be changed, in a moment, in the +twinkling of an eye, at the last trump: for the trumpet shall sound, +and the dead"--mark, "the dead shall be raised incorruptible"--that +is, the dead shall be so raised as that in their rising, incorruption +shall possess them instead of corruption, and immortality instead +of that mortality that descended to the grave with them,--"for this +corruptible"--mark, this corruptible--"must put on incorruption, +and this mortal must put on immortality." Mark, I say, it is +this corruptible, and this mortal, that must be raised, though +not corruptible and mortal, as it was buried; but immortal and +incorruptible; it shall leave its grave-clothes of corruption and +mortality behind it (1 Cor 15:50-53). + +THIRD. The manner of which their rising, the apostle doth more +distinctly branch out a little above in four particulars, which +particulars are these that follow--1. It is sown in corruption; +it is raised in incorruption. 2. It is sown in dishonour, it is +raised in glory. 3. It is sown in weakness, it is raised in power. +4. It is sown a natural body, it is raised a spiritual body (1 +Cor 15). + +1. It is raised in incorruption. We are brought into this world by +sin and corruption; corruption is our father, and in sin did our +mother conceive us (Job 17:14; Psa 51:5). And hence it is that we +have our life, not only like a span, shadow, or post, for shortness, +but also, that it is attended with so much vanity and vexation of +spirit. But now being raised from the dead incorruptible, which +is also called a begetting and birth, these things that now in +our life annoy us, and at last take away our life, are effectually +destroyed; and therefore we live for ever, as saith the Spirit--"And +there shall be no more death, neither sorrow, nor crying, neither +shall there be any more pain: for the former things," that is, +all our corruptibleness, "are passed away" (Rev 21:4). + +There shall be in our resurrection no corruption, either of body +or of soul; no weakness, nor sickness, nor anything tending that +way; as he saith, He will present us "to himself a glorious church, +not having spot, or wrinkle, or any such thing" (Eph 5:27). +Therefore, when he saith it is raised in incorruption, it is as +if he had said, It is impossible that they should ever sin more, +be sick more, sorrow more, or die more. "They which shall be counted +worthy to obtain that world, and the resurrection from the dead, +neither marry, nor are given in marriage;" though 'twas thus with +them in this world; "neither can they die any more, for they are +equal unto the angels; and are the children of God, being the +children of the resurrection" (Luke 20:35, 36). + +2. It is raised in glory. The dishonour that doth attend the +saint at his departing this world, it is very great--"he is sown +in dishonour;" he is so loathsome at his death, that his dearest +friends are weary of him, stop their noses at him, see no beauty +in him, nor set any price upon him, (I speak nothing here how +some of them are hanged, starved, banished, and so die, torn to +pieces, and not suffered to be put into graves,) but it is raised +in glory. Glory is the sweetness, comeliness, purity, and perfection +of a thing. The light is the glory of the sun, strength is the +glory of youth, and grey hairs are the glory of old age--that is, +it is the excellency of these things, and that which makes them +shine (1 Cor 15:40,41; Prov 20:29). + +Therefore, to arise in glory, it is first to arise in all the +beauty, and utmost completeness that is possible to possess a human +creature; I say, in all its features and members, inconceivably +beautiful. Sin and corruption have made mad work in our bodies as +well as in our souls. 'Tis sin commonly that is the cause of all +the deformity and ill-favouredness that now cleaveth to us, and +that also rendereth us so dishonourable at our death; but now at +our rising, we being raised incorruptible, we shall appear in such +perfections, and that of all sorts, belonging to the body, that +all the beauty and comeliness, sweetness and amiableness, that +hath at any time been in this world, it shall be swallowed up a +thousand times told with this glory. The Psalmist saith of Christ +that "he was fairer than the children of men" (Psa 45:2), and +that, as I believe, in his outward man, as well as in his inward +part. He was the exactest, purest, completest, and beautifulest +creature that ever God made, till his visage was so marred by his +persecutions; for in all things he had and shall have the pre-eminence +(Isa 52:14; Col 1:18). Why, our bodies at our resurrection will +not only be as free from sin, as his was before he died, but also +as free from all other infirmities as he was after he was raised +again. In a word, if incorruptibleness can put a beauty upon our +bodies when they arise, we shall have it. There shall be no lame +legs, nor crump shoulders, no bleared eyes, nor yet wrinkled +faces--He "shall change our vile body, that it may be fashioned +like unto his glorious body" (Phil 3:21). + +Again, all the glory that a glorified soul can help this body to, +it at this day shall enjoy. That soul that hath been these hundreds +or thousands of years in the heavens, soaking in the bosom of +Christ, it shall in a moment come spangling into the body again, +and inhabit every member and vein of the body, as it did before +its departure. That Spirit of God also that took its leave of the +body when it went to the grave, shall now in all perfection dwell +in this body again; I tell you, the body at this day will shine +brighter than the face of Moses or Stephen, even as bright as the +sun, the stars, and angels. "When Christ who is our life, shall +appear, then shall ye also appear with him in glory" (Exo 34:29,35; +Acts 6:15; Dan 12:3; Matt 13:43; Luke 20:36; Col 3:3,4). + +3. It is raised in power. While we are here, we are attended with +so many weaknesses and infirmities, that in time the least sin or +sickness is too hard for us, and taketh away both our strength, +our beauty, our days, our breath, and life, and all (Job 38:17). +But behold, we are raised in power, in that power that all these +things are as far below us as a grasshopper is below a giant; at +the first appearance of us the world will tremble. + +Behold, the gates of death and the bars of the grave are now carried +away on our shoulders, as Samson carried away the gates of the city +(Judg 16:3). Death quaketh, and destruction falleth down dead at +our feet: What, then, can stand before us? We shall then carry +that grace, majesty, terror, and commanding power in our souls that +our countenances shall be like lightning3 (Compare Luke 20:16 with +Matthew 28:2,3). "For this corruptible must put on incorruption, +and this mortal must put on immortality. So when this corruptible +shall have put on incorruption, and this mortal shall have put +on immortality, then shall be brought to pass the saying that is +written, Death is swallowed up in victory" (1 Cor 15:53,54). + +4. It is raised a spiritual body. This is the last particular, +and is indeed the reason of the other three; it is an incorruptible +body, because it is a spiritual one; it is a glorious body, +because it is a spiritual one; it doth rise in power, because it +is a spiritual body. When the body is buried, or sown in the earth, +it is a body corruptible, dishonourable, weak, and natural; but +when it ariseth, it doth rise incorruptible, glorious, powerful, +and spiritual; so that so far as incorruption is above corruption, +glory above dishonour, power above weakness, and spiritual above +natural; so great an alteration will there be in our body, when +raised again. And yet it is this body and not another; this in +nature, though changed into a far more glorious state, a thousand +times further than if a hoggard4 was changed to be an emperor. +Mark, "it is sown a natural body;" a very fit word; for though +there dwell never so much of the Spirit and grace of God in it +while it liveth, yet so soon as the soul is separate from it, so +soon also doth the Spirit of God separate from it, and so will +continue while the day of its rising be come. Therefore, it is +laid into the earth a mere lump of man's nature--"It is sown a +natural body;" but now at the day when "the heavens be no more," +as Job saith (14:12), then the trump shall sound, even the trump +of God, and, in a moment, the dead shall be raised incorruptible, +glorious, and spiritual (1 Cor 15:52; 1 Thess 4:16,17). So that +I say, the body when it ariseth, will be so swallowed up of life +and immortality, that it will be, as if it had lost its own human +nature; though, in truth, the same substantial real nature is +every whit there still. 'Tis the same it that riseth, that was +sown; "It is sown," "it is raised;" "it is sown," "it is raised," +saith the apostle. You know, that things which are candied, by the +art of the apothecary, they are so swallowed up with the sweetness +and virtue of that in which they are candied, that they are now, +as though they had no other nature, than that in which they are +boiled: when yet, in truth, the thing candied doth still retain +its own proper nature and essence; though by virtue of its being +candied, it loseth its former sourness, bitterness, stinking, +smell, or the like. Just thus, at the last day, it will be with +our bodies: we shall be so candied, by being swallowed up of life, +as before is shewed, that we shall be, as if we were all spirit, +when in truth, it is but this body that is swallowed up of life. +And it must needs be, that our nature still remain, otherwise it +cannot be us that shall be in heaven, but something besides us. +Let us lose our proper human nature, and we lose absolutely our +being, and so are annihilated into nothing. Wherefore it, the same +it, that is sown a natural body, it shall rise a spiritual body. + +But again, as I said, concerning things that are candied; our body, +when thus risen, it shall lose all that sourness and stink, that +now, by reason of sin and infirmity, cleaveth to it: neither shall +its lumpishness, or unwieldiness, be any impediment to its acting +after the manner of angels. Christ hath shewed us, what our body +at our resurrection shall be, by shewing of us, in his word, what +his body was, at and after, his resurrection. We read, that his +body, after he was risen from the dead, though it yet retained +the very same flesh and bones that did hang upon the cross, yet +how angelical was it at all times, upon all occasions! He could +come in to his disciples with that very body, when the doors were +shut upon them: He could, at pleasure, to their amazement, appear +in the twinkling of an eye, in the midst of them: he could be visible +and invisible as he pleased, when he sat at meat with them: in a +word, he could pass and repass, ascend and descend in that body, +with far more pleasure and ease, than the bird by the art of her +wing (Luke 24:31,32,36-42,50,51; John 20:19,24-26; Acts 1:1-12; +Mark 16:19; Eph 4:7-10). + +Now, I say, as we have in this world borne the image of our first +father; so, at that day, we shall have the image of Jesus Christ, +and be as he is--"As is the earthy, such are they also that +are earthy: and as is the heavenly, such are they also that are +heavenly. And as we have borne the image of the earthy, we shall +also, (at our resurrection,) bear the image of the heavenly" (1 +Cor 15:48,49). It is so in part now, but shall so be in perfection +then. + +To mount up to heaven, and to descend again at pleasure, shall, with +us, in that day, be ordinary. If there were ten thousand bars of +iron, or walls of brass, to separate between us, and our pleasure +and desire, at that day, they should as easily be pierced by us, +as is the cobweb, or air by the beams of the sun: And the reason +is, because to the Spirit, wherewith we shall be inconceivably +filled at that day, nothing is impossible (Matt 17:20); and the +working of it at that day, shall be in that nature and measure +as to swallow up all impossibilities. He "shall change our vile +body, that it may be fashioned like unto his glorious body,"--now +mark, "according to the working whereby he is able even to subdue +all things unto himself" (Phil 3:21). As who should say, I know +that there are many things, that in this world hinder us from having +our bodies like the body of Christ; but when God shall raise us +from the dead, because he will then have our body like the body +of his Son; He will stretch forth such a power to work upon, and +in our body, that he will remove all impossibilities and hindrances. + +Nay, further, we do not only see what operation the Spirit will have +in our body, by the carriage of Christ, after his resurrection; +but even by many a saint before their death. The Spirit used to +catch Elijah away, no man could tell whither. It carried Ezekiel +hither and thither: It carried Christ from the top of the pinnacle +of the temple into Galilee; through it he walked on the sea; the +Spirit caught away Philip from the eunuch, and carried him as far +as Azotus (1 Kings 18:11,12; 2 Kings 2:11; Eze 3:14; Luke 4:14; +Matt 14:25; Acts 8:39,40). + +Thus the great God hath given us a taste of the power and glory that +is in himself, and how easily it will help us, by its possessing +5 of us at the resurrection, to act and do like angels; as Christ +saith, They that shall be counted worthy of that world, and of +the resurrection from the dead, they shall not die, but be equal +to the angels (Luke 21:36). + +Further, as the body by being thus spiritualized, shall be as I +have said; so again it must needs be, that hereby all the service +of the body, and faculties of the soul, must be infinitely enlarged +also. Now "we shall see him as he is," and now we shall know even +as we are known (1 John 3:2; 1 Cor 13:12). + +First, Now we shall see him; to wit, Christ in his glory; not by +revelation only, as we do now, but then face to face; and he will +have us with him to this very end (John 17:24). Though John was +in the Spirit when he had the vision of Christ, yet it made him +fall at his feet as dead (Rev 1:17); and also turned Daniels' +beauty into corruption (Dan 10:8). It was so glorious, and so +overweighing a glory, that he appeared in; but we shall, at the +day of our resurrection, be so furnished, that we shall with the +eagle, be able to look upon the sun in his strength: we shall +then, I say, "see Him as he is," who now is in the light, that no +eye hath seen, nor any man can see till that day (1 Tim 6:16). + +Now we shall see into all things; there shall not be anything hid +from us; there shall not be a saint, a prophet, or saved soul, +small or great, but we shall then perfectly know them. Also, all +the works of creation, election, and redemption, and shall see +and know as thoroughly, all the things of heaven, and earth, and +hell, even as perfectly, as now we know our A, B, C. For the Spirit, +with which we shall in every cranny of soul and body be filled, +I say, "searcheth all things, yea, the deep things of God" (1 Cor +2:10). We see what strange things have been known by the prophets +and saints of God, and that when they knew but "in part." + +Abraham could, by it, tell to a day, how long his seed should be +under persecution in Egypt (Gen 15:13); Elisha, by it, could tell +what was done in the king of Assyria's bed-chamber (2 Kings 6:12); +Ahijah could know by this, Jeroboam's wife, so soon, yea before +her feet entered within his door, though he saw her not (1 Kings +14:1-6). + +The prophet of Judah could tell by this, what God would do to Bethel, +for the idolatry there committed; and could also point out the man +by name that should do the execution, long before he was born (1 +Kings 13:2). What shall I say, Enoch by it could tell what should +be done at the end of the world (Jude 14,15). How did the prophets, +to a circumstance, prophesy of Christ's birth, his death, his +burial, of their giving him gall and vinegar, of their parting his +raiment, and piercing his hands and feet! (Isa 53). Of his riding +on an ass also; all this they saw, when they spake of him (John +12:41). Peter also, though half asleep, could at the very first +word, call Moses and Elias by their names, when they appeared to +Christ in the holy mount (Luke 9:33). He is very ignorant of the +operation of the Spirit of God, that scrupleth these things. But +now, I say, if these things have been done, seen, and known, by +spiritual men, while their knowledge hath been but in part, how +shall we know, see, and discern, when that which is perfect is +come? Which will be at the resurrection; "It is raised a spiritual +body." + +Thus, in few words, have I shewed you the truth of the resurrection +of the just, and also the manner of their rising. Had I judged it +convenient, I might have much enlarged on each particular, and have +added many more; for the doctrine of the resurrection, however +questioned by heretics, and erroneous persons; yet is such a truth, +that almost all the holy scriptures of God point at, and centre +in it. + +God hath, from the beginning of the world, shewed to us, that our +body must be with him, as well as our soul, in the kingdom of +heaven. I say, he hath shewed us, how he will deal with those that +are alive at Christ's coming, by his translating of Enoch (Gen +5:24), and by taking him body and soul to himself (Heb 11:5); As +also, by his catching of Elias up body and soul into heaven, in +a fiery chariot (2 Kings 2:11), and, + +Secondly He hath often put us in remembrance of the rising of those +that are dead, at that day, as, (1.) By the faith he gave Abraham, +concerning the offering of his son: for when he offered him, he +accounted "that God was able to raise him up, even from the dead; +from whence also he received him in a figure" (Heb 11:19). In a +figure of the resurrection of Christ, for Abraham's justification; +and of Abraham's resurrection by Christ at the last day, for his +glorification. (2.) By the faith he gave Joseph concerning his +bones; which charge, the godly in Egypt, did diligently observe, +and to that end, did keep them four hundred years; and at length, +carried them, I say, from Egypt to Canaan, which was a type of our +being carried in our body, from this world to heaven (Heb 11:22). + +Besides, how oft did God give power to his prophets, servants, and +Christ Jesus, to raise some that were now dead, and some that had +been long so; and all, no doubt, to put the present generations, +as also the generations yet unborn, in mind of the resurrection of +the dead. To this end, I say, how was the Shunammite's son raised +from the dead? (2 Kings 4). The man also at the touching of the +bones of Elisha? (2 Kings 13:20,21). Together with the body of +Lazarus, with Jairus's daughter, and Tabitha, and many others, +who, after their souls were departed from them, Lazarus lying in +his grave four days, were all raised to life again, and lived with +that very body out of which the soul, at their death, had departed +(Luke 8:53-56; John 11:43,44; Acts 9:40,41). But above all, that +notable place in Matthew, at the resurrection of the Lord Jesus, +gives us a notable fore-word of the resurrection of the just. +Saith the text, "And the graves were opened; and many bodies of +the saints which slept arose, and came out of the graves after +his resurrection, and went into the holy city, and appeared unto +many" (Matt 27:52,53). + +When the author to the Hebrews had given us a catalogue of the +worthies of the Old Testament, he saith at last, "These all died +in faith." In the faith of what? That they should lie and rot in +their grave eternally? No, verily; this is the faith of Ranters, +not of Christians. They all died in faith, that they should rise +again; and therefore counted this world not worth the living in, +upon unworthy terms, that after death "they might obtain a better +resurrection" (Heb 11:13,35). + +It is also worth the considering, that of Paul to the Philippians, +where he saith that he was confident that that God that had begun +a good work in them would "perform it until the day of Jesus +Christ" (Phil 1:6). Which day of Christ, was not the day of their +conversion, for that was passed with them already, they were now +the children of God; but this day of Christ, it is the same which +in other places is called the day when he shall come with the +sound of the last trump to raise the dead. For you must know, that +the work of salvation is not at an end with them that are now in +heaven; no, nor ever will, until (as I shewed you before) their +bodies be raised again. God, as I have told you, hath made our +bodies the members of Christ, and God doth not count us thoroughly +saved, until our bodies be as well redeemed and ransomed out of +the grave and death, as our souls from the curse of the law, and +dominion of sin. + +Though God's saints have felt the power of much of his grace, and +have had many a sweet word fulfilled on them; yet one word will be +unfulfilled on their particular person, so long as the grave can +shut her mouth upon them: but, as I said before, when the gates +of death do open before them, and the bars of the grave do fall +asunder; then shall be brought to pass that saying that is written, +"Death is swallowed up of victory;" and then will they hear that +most pleasant voice, "Awake and sing, ye that dwell in dust: for +thy dew is as the dew of herbs, and the earth shall cast out the +dead" (Isa 26:19). Thus much touching the truth of the resurrection +of the just, with the manner of their rising. + +Now you must know, that the time of the rising of these just, will +be at the coming of the Lord: for when they arise, nay, just before +they are raised, the Lord Jesus Christ will appear in the clouds +in flaming fire, with all his mighty angels; the effect of which +appearing will be the rising of the dead, &c. "For the Lord himself +shall descend from heaven with a shout," saith Paul, "and with the +voice of the archangel, and with the trump of God, and the dead +shall rise" (2 Thess 1:8; 1 Thess 4:16; 1 Cor 15:52). + +Now at the time of the Lord's coming, there will be found in the +world alive both saints and sinners. As for the saints that then +shall be found alive, they shall, so soon as all the saints are +raised out of their graves, not die, but be changed, and swallowed up +of incorruption, immortality, and glory; and have the soul-spiritual +translation, as the raised saints shall have; as he saith, "We +shall not all [die, or] sleep, but we shall all be changed, in a +moment, in the twinkling of an eye,--for the trumpet shall sound, +and the dead shall be raised incorruptible, and we shall be changed" +(1 Cor 15:51,52). And again, "For the Lord himself shall descend +from heaven with a shout, with the voice of the archangel, and +with the trump of God: and the dead in Christ shall rise first: +then we which are alive and remain shall be caught up together +with them in the clouds, to meet the Lord in the air: and so shall +we ever be with the Lord" (1 Thess 4:16,17). As he saith also +in another place, he "shall judge the quick and the dead at his +appearing and his kingdom" (2 Tim 4:1). + +Now when the saints that sleep shall be raised thus incorruptible, +powerful, glorious, and spiritual; and also those that then shall +be found alive, made like them: then forthwith, before the unjust +are raised, the saints shall appear before the judgment-seat of +the Lord Jesus Christ, there to give an account to their Lord the +Judge, of all things they have done; and to receive a reward for +their good according to their labour. + +They shall rise, I say, before the wicked, they being themselves +the proper children of the resurrection; that is, Those that must +have all the glory of it, both as to pre-eminency and sweetness; +and therefore they are said, when they rise, to rise from the dead; +that is, in their rising, they leave the reprobate world behind +them (Luke 20:35,36; Acts 3:15; 4:10; 13:30; John 12:1,9,17). +And it must be so, because also the saints will have done their +account, and be set upon the throne with Christ, as kings and +princes with him, to judge the world, when the wicked world are +raised. The saints shall judge the world; they shall judge angels; +yea, they shall sit upon the thrones of judgment to do it (1 +Cor 6:2,3; Psa 122:5). But to pass that, [we come THIRD, to the +examination the just must undergo, and the account they must give +to the Lord the Judge; or,] + +THE JUDGMENT OF THE JUST. + +Now when the saints are raised, as ye have heard, they must give +an account of all things, in general, that they have done while +they were in the world; of all things, I say, whether they be good +or bad. + +FIRST, Of all their bad; but mark, not under the consideration of +vagabonds, slaves and sinners, but as sons, stewards, and servants +of the Lord Jesus. That this shall be, it is evident from divers +places of the holy Scriptures: + +First, Paul saith, "We shall all stand before the judgment-seat +of Christ,"--we saints--"For it is written, As I live, saith the +Lord, every knee shall bow to me, and every tongue shall confess +to God. So then every one of us shall give account of himself to +God" (Rom 14:10-12). Again, "Wherefore we labour, that, whether +present or absent, we may be accepted of him. For we must all +appear before the judgment-seat of Christ; that every one [of us] +may receive the things done in his body, according to what he hath +done, whether it be good or bad" (2 Cor 5:9,10). + +It is true, God loveth his people, but yet he loveth not their sins, +nor anything they do, though with the greatest zeal for him, if +he be contrary to his word; wherefore as truly as God will given +a reward to his saints and children for all that they have indeed +well done; so truly will he at this day distinguish their good +and bad: and when both are manifest by the righteous judgment of +Christ; he will burn up their bad, with all their labour, travel, +and pains in it for ever. He can tell how to save his people, and +yet take vengeance on their inventions (Psa 99:8). + +That is an observable place, in the first epistle of Paul to the +Corinthians, and the third chapter, "If any man build," saith he, +"upon this foundation [Christ] gold, silver, precious stones, +wood, hay, stubble; every man's work shall be made manifest: for +the day shall declare it, because it shall be revealed by fire; +and the fire shall try every man's work of what sort it is. If any +man's work abide which he hath built thereupon, he shall receive +a reward. If any man's work shall be burned, he shall suffer loss; +but he himself shall be saved; yet so as by fire" (1 Cor 3:12-15). +Now observe, + +1. As I said before, the foundation is Christ (verse 11). + +2. The gold, silver, and precious stones that here are said to be +built upon him, are all the actings in faith and love, according +to the word, that the saints are found doing for his sake in the +world (1 Peter 1:7; Rev 3:18). + +3. To build on him wood, hay, and stubble, it is to build, together +with what is right in itself, human inventions and carnal ordinances, +fathering them still on God and his allowance. + +4. The fire that here you read of, it is the pure word and law of +God (Jer 23:29; John 12:48). + +5. The day that here you read of, it is the day of Christ's coming +to judgment, to reveal the hidden things of darkness, and to make +manifest the counsels of the heart (1 Cor 4:5). + +6. At this day, the gold, silver, precious stones, wood, hay, and +stubble, and that of every man, shall be tried by this fire, that +it may be manifest of what sort it is; the wind, the rain, and +floods, beat now as vehemently against the house upon the rock, +as against that on the sand (Luke 6:48,49). + +Observe again, + +(1.) That the apostle speaks here of the saved, not of the +reprobate--"He himself shall be saved." + +(2.) That this saved man may have wood, hay, and stubble; that is, +things that will not abide the trial. + +(3.) That neither this man's goodness, nor yet God's love to him, +shall hinder all his wood, hay, or stubble from coming on the +stage, "Every man's work shall be manifest: the fire shall try +every man's work, of what sort it is." + +(4.) Thus, a good man shall see all his wood, hay, and stubble +burnt up in the trial before his face. + +(5.) That good man then shall suffer loss, or, the loss of all +things that are not then according to the word of God--"If any +man's works shall be burnt," or any of them, "he shall suffer +loss; but he himself shall be saved; yet so as by fire"--that is, +yet so as that all that ever he hath done, shall be tried, and +squared by the word of God. + +From all which, it must be unavoidably concluded, that the whole +body of the elect must count with their Lord for all things they +have done, whether good or bad, and that he will destroy all +their bad, with the purity of his word, yea, and all their pains, +travel, and labour that they have spent about it. I am persuaded +that there are now many things done by the best of saints, that +then they will gladly disown and be ashamed of; yea, which they +have and do still do with great devotion. Alas, what gross things +do some of the saints in their devotion father upon God, and +do reckon him the author thereof, and that he also prompts them +forward to the doing thereof, and doth give them his presence in +the performance of them! Yea, and as they father many superstitions and +scriptureless things upon him; so they die in the same opinion, +and never come in this world, to the sight of their evil and +ignorance herein.6 + +But now the judgment-day is the principal time wherein everything +shall be set in its proper place; that which is of God in its +place, and that which is not, shall now be discovered, and made +manifest. In many things now we offend all; and then we shall see +the many offences we have committed, and shall ourselves judge +them as they are. The Christian, is in this world, so candid a +creature, that take him when he is not under some great temptation, +and he will ingeniously confess to his God, before all men, how +he hath sinned and transgressed against his Father; and will fall +down at the feet of God, and cry, Thou art righteous, for I have +sinned; and thou art gracious, that, notwithstanding my sin, thou +shouldest save me. Now, I say, if the Christian is so simple and +plain-hearted with God, in the days of his imperfection, when he +is accompanied with many infirmities and temptations; how freely +will he confess and acknowledge his miscarriages, when he comes +before his Lord and Saviour; absolutely stript of all temptation +and imperfection. "As I live, saith the Lord, every knee shall +bow to me, and every tongue shall confess to God" (Rom 14:11; Phil +2:10,11). Every knee shall bow, and reverence God the Creator, and +Christ the Redeemer of the world; and every tongue shall confess, +that his will alone ought by them to have been obeyed in all things; +and shall confess also, and that most naturally and freely--I mean, +the saints shall--in how many things they were deceived, mistaken, +deluded, and drawn aside in their intended devotion and honour to +God. + +[Second.] But yet take notice, that in this day, when the saints +are thus counting for their evil before their Saviour and Judge; +they shall not then, as now, at the remembrance and confession +of sin, be filled with the guilt, confusion, and shame that now +through the weakness of faith attendeth their souls; neither shall +they in the least be grieved or offended, that God hath before the +angels and the rest of their holy brethren, laid open to a tittle +their infirmities, from the least and first, to the biggest and +last. For, + +1. The God to whom they confess all, they will now more perfectly +than ever see he doth love them, and free them from all, even when +and before they confess and acknowledge them to him; and they +shall, I say, have their soul so full of the ravishing raptures +of the life and glory that now they are in, that they shall be +of it swallowed up in that measure and manner, that neither fear, +nor guilt, nor confusion can come near them, or touch them. Their +Judge is their Saviour, their Husband, and Head; who, though he +will bring every one of them for all things to judgment, yet he +will keep them for ever out of condemnation, and anything that +tendeth that way. "Perfect love casteth out fear," even while we +are here; much more then, when we are with our Saviour, our Jesus, +being passed from death to life (John 5:24; 1 John 4:18). + +2. The saints at this day, shall have their hearts and souls so +wrapped up in the pleasure of God their Saviour, that it shall be +their delight, to see all things, though once never so near and +dear unto them; yet now to perish, if not according to his word +and will. "Thy will be done," is to be always our language here +(Matt 6:10); but to delight to see it done in all things, though +it tend never so much to the destruction of what we love; to +delight, I say, to see it done in the height and perfection of +delight; it will be when we come to heaven, or when the Lord shall +come to judge the world. But, + +3. The sole end of the counting of the saints at the day of God, +it will be, not only for the vindication of the righteousness, +holiness, and purity of the word, neither will it centre only in +the manifestation of the knowledge and heart-discerning nature +of Christ [though both these will be in it, (Rev 2:22,23)]. But +their very remembrances and sight of the sin and vanity that they +have done while here; it shall both set off, and heighten the +tender affections of their God unto them; and also increase their +joy and sweetness of soul, and clinging of heart to their God. +Saints while here, are sweetly sensible that the sense of sin, +and the assurance of pardon, will make famous work in their poor +hearts. Ah, what meltings without guilt! what humility without +casting down! and what a sight of the creature's nothingness, yet +without fear, will this sense of sin work in the soul! The sweetest +frame, the most heart-endearing frame, that possibly a Christian +can get into while in this world, is to have a warm sight of sin, +and of a Saviour upon the heart at one time. Now it weeps not for +fear and through torment, but by virtue of constraining grace and +mercy, and is at this very time, so far off of disquietness of +heart, by reason of the sight of its wickedness, that it is driven +into an ecstasy, by reason of the love and mercy that is mingled +with the sense of sin in the soul. + +The heart never sees so much of the power of mercy as now, nor of +the virtue, value, and excellency of Christ in all his offices as +now, and the tongue so sweetly enlarged to proclaim and cry up +grace as now; now will Christ "come to be glorified in his saints, +and to be admired in all them that believe" (2 Thess 1:10). + +Wherefore, though the saints receive by faith the forgiveness +of sins in this life, and so are passed from death to life; yet +again, Christ Jesus, and God his Father, will have every one of +these sins reckoned up again, and brought fresh upon the stage in +the day of judgment, that they may see and be sensible for ever, +what grace and mercy hath laid hold upon them. And this I take +to be the reason of that remarkable saying of the apostle Peter, +"Repent ye therefore, and be converted, that your sins may be blotted +out, when the times of refreshing shall come from the presence +of the Lord; and he shall send Jesus Christ, which before was +preached unto you: whom the heaven must receive until the times +of restitution of all things, which God hath spoken by the mouth +of all his holy prophets since the world began" (Acts 3:19-21). + +If a sense of some sin, [for who sees all? (Psa 19:12)], and +a sight of the love of God, will here so work upon the spirit of +the godly: what will a sight of all sin do, when together with it +they are personally present with their Lord and Saviour? + +Yea, if a sight of some sins, with a possibility of pardon, +will make the heart love, reverence, and fear with guiltless and +heart-affecting fears; what will a general sight of all sin, and +together with them an eternal acquittance from them, work on the +heart of the saint for ever? + +Yea, I say again, if a sight of sin, and the love of God, will make +such work in that soul where yet there is unbelief, blindness, +mistrust, and forgetfulness: what will a sight of sin do in that +soul, who is swallowed up of love, who is sinless, and temptationless; +who hath all the faculties of soul and body strained by love and +grace, to the highest pin of perfection, that is possible to be in +glory enjoyed and possessed? Oh the wisdom and goodness of God, +that he at this day, should so cast about the worst of our things, +even those that naturally tend to sink us, and damn us, for our +great advantage! "All things shall work together for good," indeed, +"to them that love God" (Rom 8:28). Those sins that brought a curse +upon the whole world, that spilt the heart-blood of our dearest +Saviour, and that laid his tender soul under the flaming wrath of +God, shall by his wisdom and love, tend to the exaltation of his +grace, and the inflaming of our affections to him for ever and +ever (Rev 5:9-14). + +It will not be thus with devils; it will not be thus with reprobates; the +saved only have this privilege peculiar to themselves. Wherefore, +to vary a little from the matter in hand: will God make that use +of sin, even in our counting for it, that shall in this manner work +for our advantage? Why then, let saints also make that advantage +of their sin, as to glorify God thereby, which is to be done, not +by saying, "Let us do evil, that good may come;" or, "Let us sin, +that grace may abound;" but by taking occasion by the sin that is +past to set the crown upon the head of Christ for our justification; +continually looking upon it, so as to press us, to cleave close +to the Lord Jesus, to grace and mercy through him, and to the +keeping of us humble for ever, under all his dispensations and +carriages to us. + +Now, having counted for all their evil, and confessed to God's glory, +how they fell short, and did not the truth in this, or that, or +other particulars, and having received their eternal acquittance +from the Lord and Judge, in the sight of both angels and saints; +forthwith the Lord Jesus will make inquiry, + +SECOND, into all the good and holy actions and deeds they did do +in the world. Now here shall all things be reckoned up, from the +very first good thing that was done by Adam or Abel, to the last +that will fall out to be done in the world. The good of all the +holy prophets, of all apostles, pastors, teachers, and helps in +the church; here also will be brought forth and to light, all the +good carriages of masters of families, of parents, of children, +of servants, of neighbours, or whatever good thing any man doth. +But to be general and short, + +First, here will be a recompense for all that have sincerely laboured +in the word and doctrine--I say, a recompense for all the souls +they have saved by their word, and watered by the same. Now shall +Paul the planter, and Apollos the waterer, with every one of the +their companions, receive the reward that is according to their +works (1 Cor 3:6-8). + +Now, all the preaching, praying, watching, and labour thou hast +been at, in thy endeavouring to catch men from Satan to God, shall +be rewarded with spangling glory. Not a soul thou hast converted +to the Lord Jesus, nor a soul thou hast comforted, strengthened, +or helped by thy wholesome counsel, admonition, and comfortable +speech, but it shall stick as a pearl in that crown "which the Lord +the righteous Judge, shall give thee at that day" (2 Tim 4:7,8). +That is, if thou dost it willingly, delighting to lift up the name +of God among men; if thou doest it with love, and longing after +the salvation of sinners, otherwise thou wilt have only thy labour +for thy pains, and no more. "If I do this thing willingly, I have +a reward: but if against my will, a dispensation of the gospel is +committed to my charge" (1 Cor 9:17; Phil 1:15). But, I say, if +thou do it graciously, then a reward followeth; "For what is our +hope, or joy, or crown of rejoicing? Are not even ye," saith Paul, +"in the presence of our Lord Jesus Christ at his coming? For ye are +our glory and joy" (1 Thess 2:19,20). Let him therefore that Christ +hath put into his harvest, take comfort in the midst of all his +sorrow, and know that God acknowledgeth, that he that converteth +a sinner from the error of his way, doth even save that soul from +death, "and covereth a multitude of sins" (James 5:20). Wherefore +labour to convert, labour to water, labour to build up, and to +"Feed the flock of God which is among you, taking the oversight +thereof, not by constraint, but willingly; not for filthy lucre, +but of a ready mind;--and when the chief Shepherd shall appear, +ye shall receive a crown of glory that fadeth not away" (1 Peter +5:2,4). + +Secondly, And as the ministers of Christ's gospel shall at this day +be recompensed; so shall also those more private saints be with +tender affections, and love looked on, and rewarded for all their +work and labour of love, which they have shewed to the name of +Christ, in ministering to his saints, and suffering for his sake +(Heb 6:10). "Whatsoever good thing any man doeth, the same shall +he receive of the Lord, whether he be bond or free" (Eph 6:8). +Ah! little do the people of God think, how largely and thoroughly, +God will at that day, own and recompense all the good and holy +acts of his people. Every bit, every drop, every rag, and every +night's harbour, though but in a wisp of straw, shall be rewarded +in that day before men and angels--"Whosoever shall give to drink +unto one of these little ones a cup of cold water only in the name +of a disciple, verily I say unto you," saith Christ, "he shall in +no wise lose his [a disciple's] reward" (Matt 10:42). Therefore +"When thou makest a feast," saith he, "call the poor, the maimed, +the lame, the blind: And thou shalt be blessed; for they cannot +recompense thee: for thou shalt be recompensed at the resurrection +of the just" (Luke 14:13,14). If there be any repentance among +the godly at this day, it will be, because the Lord Jesus, in his +person, members, and word, was no more owned, honoured, entertained, +and provided for by them, when they were in this world: For it +will be ravishing to all, to see what notice the Lord Jesus will +then take of every widow's mite. He, I say, will call to mind, even +all those acts of mercy and kindness, which thou hast shewed to +him, when thou wast among men. I say, he will remember, cry up, +and proclaim before angels and saints, those very acts of thine, +which thou hast either forgotten, or, through bashfulness wilt +not at that day count worth the owing. He will reckon them up so +fast, and so fully, that thou wilt cry, Lord, when did I do this? +and when did I do the other? "When saw we thee an hungered, and +fed thee? or thirsty, and gave thee drink? When saw we thee a +stranger, and took thee in? or naked, and clothed thee? Or when +saw we thee sick, or in prison, and came unto thee? And the King +shall answer and say unto them, Verily I say unto you, inasmuch +as ye have done it unto one of the least of these my brethren, +ye have done it unto me" (Matt 25:37-40). "The good works of some +are manifest beforehand; and they that are otherwise cannot be +hid" (1 Tim 5:25). Whatever thou hast done to one of the least of +these my brethren, thou hast done it unto me. I felt the nourishment +of thy food, and the warmth of thy fleece. I remember thy loving +and holy visits when my poor members were sick, and in prison, and +the like. When they were strangers, and wanderers in the world, thou +tookest them in. "Well done, thou good and faithful servant;--enter +thou into the joy of thy Lord" (Matt 25:21-23; 34-47). + +Thirdly, Here also will be a reward for all that hardness, and +Christian enduring of affliction that thou hast met with for thy +Lord, while thou wast in the world. Here now will Christ begin from +the greatest suffering, even to the least, and bestow a reward on +them all: from the blood of the suffering saint, to the loss of +a hair: nothing shall go unrewarded (Heb 11:36-40; 2 Cor 8:8-14). +"For our light affliction, which is but for a moment, worketh for +us a far more exceeding and eternal weight of glory" (2 Cor 4:17). +Behold by the scriptures how God hath recorded the sufferings of +his people, and also how he hath promised to reward them--"Blessed +are they which are persecuted for righteousness' sake: for theirs +is the kingdom of heaven. Blessed are ye, when men shall revile +you," and speak "all manner of evil against you falsely, for my +sake. Rejoice," leap for joy, "and be exceeding glad: for great is +your reward in heaven" (Matt 5:11,12; Luke 6:22,23). "And every +one that hath forsaken houses, or brethren, or sisters, or father, +or mother, or wife, or children, or lands, for my name's sake, +shall receive an hundred-fold, and shall inherit everlasting life" +(Matt 19:29). + +Fourthly, There is also a reward at this day, for all the more +secret, and more retired works of Christianity. 1. There is not +now one act of faith in thy soul, either upon Christ, or against +the Devil, and Antichrist; but it shall in this day be found out, +and praised, honoured and glorified, in the face of heaven (1 +Peter 1:7). 2. There is not one groan to God in secret, against +thy own lusts, and for more grace, light, spirit, sanctification, +and strength to go through this world like a Christian: but it +shall even at the coming of Christ be rewarded openly (Matt 6:6). +3. There hath not one tear dropped from thy tender eye against thy +lusts, the love of this world, or for more communion with Jesus +Christ, but as it is now in the bottle of God; so then it shall +bring forth such plenty of reward, that it shall return upon thee +with abundance of increase. "Blessed are ye that weep now: for ye +shall laugh" (Luke 6:21). "Thou tellest my wanderings: put thou +my tears into thy bottle; are they not in thy book?" (Psa 56:8). +"They that sow in tears shall reap in joy. He that goeth forth and +weepeth, bearing precious seed, shall doubtless come again with +rejoicing, bringing his sheaves with him" (Psa 126:5,6). + +Having thus in brief shewed you something concerning the resurrection +of the saints, and that they shall count with their Lord at his +coming, both for the burning up what was not according to the +truth, and rewarding them for all their good. It remains, that I +now in few words, + +FOURTH, Shew you something also of that with which they shall be +rewarded. + +THE REWARD OF THE JUST. + +First then, those that shall be found in the day of their resurrection, +when they shall have all their good things brought upon the stage; +they I say, that then shall be found the people most laborious for +God while here; they shall at that day enjoy the greatest portion of +God, or shall be possessed with most of the glory of the Godhead +then. For that is the portion of saints in general (Rom 8:17; +Lam 3:24). And why shall he that doth most for God in this world, +enjoy most of him in that which is to come? But because by doing +and acting, the heart, and every faculty of the soul is enlarged, +and more capacitated, whereby more room is made for glory. Every +vessel of glory shall at that day be full of it; but every one will +not be capable to contain a like measure; and so if they should +have it communicated to them, would not be able to stand under it; +for there is "an eternal weight in the glory that saints shall +then enjoy" (2 Cor 4:17), and every vessel must be at that day +filled--that is, have its heavenly load of it. + +All Christians have not the same enjoyment of God in this life, +neither indeed were they able to bear it if they had it (1 Cor +3:2). But those Christians that are most laborious for God in this +world, they have already most of him in their souls, and that not +only because diligence in God's ways, is the means whereby God +communicates himself; but also because thereby the senses are +made more strong, and able, by reason of use, to understand God, +and to discern both good and evil (Heb 5:13,14). To him that hath, +to him shall be given, and he shall have more abundance (Matt +13:11,12). He that laid out his pound for his master, and gained +ten therewith, he was made ruler over ten cities; but he that by +his pound gained but five, he was made ruler over but five (Luke +19:16-19). Often, he that is best bred in his youth, he is best +able to manage most, when he is a man, touching things of this +life (Dan 1:3,4); but always he that is best bred, and that is most +in the bosom of God, and that so acts for him here; he is the man +that will be best able to enjoy most of God in the kingdom of +heaven. It is observable that Paul saith, "Our--affliction--worketh +for us a far more exceeding and eternal weight of glory" (2 Cor +4:17). Our afflictions do it, not only because there is laid up a +reward for the afflicted, according to the measure of affliction; +but because afflictions, and so every service of God, doth make +the heart more deep, more experimental, more knowing and profound; +and so more able to hold, contain, and bear more (Psa 119:71). +"Every man shall receive his own reward, according to his own +labour" (1 Cor 3:8). And this is the reason of such sayings as +these--Lay up for yourselves a good foundation against the time +to come, that you may lay hold on eternal life (1 Tim 6:19), which +eternal life, is not the matter of our justification from sin in +the sight of God; for that is done freely by grace, through faith +in Christ's blood; (but here the apostle speaks of giving of alms) +but it is the same that in the other place he calls "the far more +exceeding and eternal weight of glory." And hence it is that he +in his stirring them up to be diligent in good works, doth tell +them, that he doth not exhort them to it because he wanted, but +because he would have "fruit that might abound to their account" +(Phil 4:17); as he saith also in another place, "Beloved brethren, +be ye stedfast, unmoveable, always abounding in the work of the +Lord, forasmuch as ye know that your labour is not in vain in the +Lord" (1 Cor 15:58). Therefore I say, the reward that the saints +shall have at this day for all the good they have done, it is the +enjoyment of God, according to their works: though they shall be +freely justified and glorified without works. + +Second, As the enjoyment of God at that day, will be to the saints, +according to their works and doings--I speak not now of justification +from sin--so will their praise and commendations at that day, be +according to the same, and both of them their degrees of glory; for +I say, as God by communicating of himself unto us at that day, +will thereby glorify us, so also he will for the adding all things +that may furnish with glory every way, cause to be proclaimed in +the face of heaven, and in the presence of all the holy angels; +everything that hath for God, his ways, and people, been done by +us while here we have been. "Whatsoever ye have spoken in darkness +shall be heard in the light; and that which ye have spoken in +the ear in closets shall be proclaimed upon the housetops" (Luke +12:2,3). Again, He that "shall confess me," saith Christ, "before +men, him will I confess also before my Father which is in heaven" +(Matt 10:32). + +Now as he of whom Christ is ashamed when he comes in his glory, and +in the glory of the holy angels, will then lie under inconceivable +disgrace, shame, dishonour, and contempt: so he whom Christ shall +confess, own, commend, and praise at that day, must needs have very +great dignity, honour, and renown, "for then shall every man have +praise of God"--to wit, according to his works (1 Cor 4:5). Now +will Christ proclaim before thee and all others what thou hast +done, and what thou hast suffered, what thou hast owned, and what +thou hast withstood for his name (Mark 8:38). This is he that forsook +his goods, his relations, his country, and life for me: this is +the man that overcame the flatteries and threats, allurements and +enticings, of a whole world for me; behold him, he is an Israelite +indeed (John 1:47), the top man in his generation, "none like him +in all the earth" (Job 1:8). It is said, that when king Ahasuerus +had understanding of how good service Mordecai the Jew had done +to and for him, he commanded that the royal apparel and the crown, +with the horse that the king did ride on, should be given to him, +and that he should with that crown, apparel, and horse, be had +through the city, in the presence of all his nobles, and that +proclamation should be made before him, "Thus shall it be done +unto the man whom the king delighteth to honour" (Esth 6:9-11). + +Ahasuerus in this was a type to hold forth to the children of God, +how kindly he will take all their labour and service of love, and +how he will honour and dignify the same; as Christ saith, "Let your +loins be girded about, and your lights burning; And ye yourselves +like unto men that wait for their lord, when he will return from +the wedding; that when he cometh and knocketh, they may open unto +him immediately. Blessed are those servants, whom the lord when he +cometh shall find watching: verily I say unto you, that he shall +gird himself, and make them sit down to meat, and will come forth +and serve them" (Luke 12:35-57). The meaning is, that those souls +that shall make it their business to honour the Lord Jesus Christ, +in the day of their temptation; he will make it his business +to honour and glorify them in the day of his glorification (John +12:26). "Verily, I say unto you, that he will make them sit down +to meat, and shall come forth and serve them. If any man will +serve me," saith he, "him will my Father honour." It hath been +God's way in this world to proclaim the acts and doings of his +saints in his word before all in this world, and he will do it in +that which is to come (Mark 14:9; Rev 3:4; 14:1-6). + +Third, Another thing that shall be yet added to the glory of the +saints, in the kingdom of their Saviour, at his coming is, they +shall every one of them then have his throne and place of degree +on Christ's right hand, and on his left, in his glorious kingdom, +according to the relation they stand in to Christ, as the members +of his body; for as Christ will have a special eye on us, and +a tender and affectionate heart, to recompense to the full every +good thing that any man doth for his name in this world: so also +he will have as great regard, that there be to every member of his +body, the place, and state that is comely for every such member. +When the mother of Zebedee's children petitioned our Saviour that +he would grant to her, that her two sons might sit, the one on his +right hand, and the other on his left, in his kingdom: though he +did not grant to her the request for her children, yet he affirmed +that there would be places of degrees and honour in heaven, +saying, "To sit on my right hand, and on my left, is not mine to +give, but it shall be given to them for whom it is prepared of my +Father" (Matt 20:20-23). In the temple, there were chambers bigger +and lesser, higher and lower, more inward and more outward: which +chambers were types of the mansions that our Lord when he went +away, told us he went to prepare for us. "In my Father's house +are many mansions: if it were not so, I would have told you. I go +to prepare a place for you" (John 14:2,3). The foot here, shall +not have the place prepared for the eye, nor yet the hand, that +which is prepared for the ear, but every one shall have his own +place in the body of Christ, and the glory also prepared for such +a relation. Order, as it is comely in earth, so much more in the +kingdom of the God of order, in heaven; where all things shall be +done in their utmost perfections. Here shall Enoch, Noah, Abraham, +Moses, Joshua, David, with the prophets, have every one his place, +according to the degree of Old Testament saints. As God said to +Daniel, "Go thou thy way till the end be: for thou shalt rest, +and stand in thy lot at the end of the days" (Dan 12:13). And here +also shall Peter, Paul, Timothy, and all other the church officers +have their place, and heavenly state, according as God hath +set them in the church in the New Testament. As Paul saith of the +deacons, "They that have used the office of a deacon well, purchase +to themselves a good degree, and great boldness in the faith which +is in Christ Jesus" (1 Tim 3:13). And so of all other saints, be +they here of what rank, quality, or place in the church soever, +they shall have every one his state, his heavenly state, according +as he standeth in the body. As he saith, seeing those members +that are most feeble are necessary, to them shall be given "more +abundant honour" (1 Cor 12:22,23). Of this heavenly order in the +kingdom of Christ, when his saints are risen from the dead, was +Solomon a notable type in his family, and among his servants and +officers, who kept such exactness in the famous order in which he +had placed all about him, that it did amaze and confound beholders. +For "when the queen of Sheba had seen the wisdom of Solomon, and +the house that he had built, and the meat of his table, and the +sitting of his servants, and the attendance of his ministers, and +their apparel; his cup-bearers also, and their apparel; and his +ascent by which he went up into the house of the Lord, there was no +more spirit in her" (2 Chron 9:3,4). "Glorious things are spoken +of thee, O city of God" (Psa 87:3). Having gone thus far, I shall +now come to + +THE SECOND PART OF THE TEXT, + +To wit, that there shall be a resurrection of the wicked. "There +shall be a resurrection of the dead, both of the just and unjust;" +for as the just go before the unjust, in name and dignity, +and honour, so they shall in the last day, go before them in the +resurrection. + +Now, then, when the saints have thus risen out of their graves, +given up their accounts, received their glory, and are set upon +the thrones, "for there are set thrones of judgment, the thrones +of the house of David" (Psa 122:5). When, I say, they are all +of them in their royal apparel, with crowns of glory, every one +presenting the person of a king, then come the unjust out of their +graves, to receive their judgment for what they have done in the +body. As Paul saith, "We must all appear before the judgment-seat +of Christ, that every one," both saints and sinners, "may receive +the things done in the body, whether it be good, or whether it be +bad." + +But now, because I would prove by the word, whatever I would have +others receive for a truth, therefore I shall in few particulars, + +FIRST, prove the resurrection of the wicked. + +THE RESURRECTION OF THE WICKED. + +First, then, it is evident, that the wicked shall rise, from the +very terms and names that the raised shall then go under, which +are the very same names that they did go under when they lived in +this world. They are called the heathen, the nations, the world, +the wicked, and those that do iniquity; they are called men, +women, [of] Sodom, Sidon, Bethsaida, Capernaum, and Tyre. The men +of Nineveh shall rise up in judgment (Luke 10:12-14); the queen +of the south shall rise up in the judgment (Matt 12:41,42); and +it shall be more tolerable for Sodom in the day of judgment than +for other sinners that have resisted more light (Matt 11:21-24). +"The heavens and the earth, which are now,--are kept in store, +reserved unto fire against the day of judgment and perdition +of ungodly men" (2 Peter 3:7; Joel 3:12-14). Now these terms, or +names, are not given to the spirits of the wicked only, but to +them as consisting of body and soul. Further, Christ tells his +adversaries, when they had apprehended him, and shamefully entreated +him, that yet they should see him sit on the right hand of power, +and coming in the clouds of heaven (Matt 25:31,32; 26:64; Jude +14,15), as John also doth testify, saying, "Behold, he cometh with +clouds; and every eye shall see him, and they also which pierced +him: and all kindreds of the earth shall wail because of him" (Rev +1:7). Now none of these sayings are yet fulfilled, neither shall +they, until his second coming; for though the Jews did many of +them see him, when he did hang upon the cross, yet then he was not +coming in the clouds of heaven, neither did then all kindreds of +the earth wail because of him. No, this is reserved till he comes +to judge the world; for then shall the ungodly be so put to it, that +gladly they would creep into the most invincible rock or mountain +under heaven, to hide themselves from his face, and the majesty of +his heavenly presence (Rev 6:14-17). There shall therefore, that +this may be brought to pass, be a resurrection of the dead, both +of the just and unjust. For though an opinion of no resurrection +may now lull men asleep, in security and impiety, yet the Lord +when he comes will rouse them, and cause them to awake; not only +out of their security, but out of their graves, to their doom, +that they may receive for their error, the recompense that is meet. + +Second, The body of the ungodly must, at the last, arise out of +the grave, because that body and their soul, while they lived in +the world, were co-partners in their lusts and wickedness. "The +Lord is a God of knowledge, and by him actions are weighed" (1 +Sam 2:3). He will therefore bring every work into judgment, "with +every secret thing" (Eccl 12:14). And as he will bring into judgment +every work, so will he also the worker thereof, "even the dead, +small and great" (Rev 20:12-14). It is not in God to lay the +punishment where the fault is not, neither to punish a part of +the damned for the whole. "With righteousness shall he judge the +world, and the people with equity" (Psa 98:9). "Shall not the +Judge of all the earth do right?" (Gen 18:25). As therefore the +body was co-partner with the soul in sinning, so shall every man +receive the things done in his body, according to what he hath +done. Wherefore he saith in another place, "Behold, I come quickly; +and my reward is with me, to give every man according as his work +shall be" (Rev 22:12). There shall therefore be a resurrection of +the dead, both of the just and unjust. + +Third, The body of the wicked must rise again, because as the whole +man of the just also that is the vessel of mercy and glory; so the +whole man of the unjust is the vessel of wrath and destruction. +There are, saith Paul, in a great house not only vessels of gold +and of silver, but also of wood and of earth, and some to honour +and some to dishonour. Now, as he sheweth us, these vessels to +honour, they are good men, and the vessels to dishonour are the bad +(2 Tim 2:20,21). Now as these vessels to dishonour, are called the +vessels of wrath: so it is said, that God with much long-suffering, +doth suffer them to be fitted to destruction (Rom 9:22). How they +are thus fitted he also further sheweth, where he saith, They do +"after thy hardness and impenitent heart treasure up unto thyself +wrath against the day of wrath and revelation of the righteous +judgment of God" (Rom 2:5), which treasures of wickedness, James +saith, it is treasure up against the last days (which is the time +of judgment), and observe it, he saith, that then it shall eat +their flesh as it were fire (James 5:2,3). Now then, their bodies +being the vessels of the wrath of God, and again, seeing with this +wrath they must be possessed at the last day, that their flesh must +with it be eaten, it is evident, that their body must rise again +out of their graves, and before the judgment-seat appear; for it +is from thence, that each of them must go with his full load to +their long and eternal home, "where their worm dieth not, and the +fire is not quenched" (Mark 9:47,48). + +Fourth, The severity of the hand of God towards his children, with +his forbearance of his enemies, doth clearly bespeak a resurrection +of the ungodly, that they may receive the reward for their wickedness +which they have committed in this world. We know, that while the +eyes of the wicked start out with fatness, the godly are plagued +all the day long, and chastened every morning (Psa 73:3-15), +wherefore it is evident, that the place and time of the punishment +of the ungodly, it is another world. If "judgment must begin at +the house of God,--what shall the end be of them that obey not +the gospel of God? And if the righteous scarcely be saved, where +shall the ungodly and the sinner appear?" (1 Peter 4:17,18). Alas, +poor creatures! they now plot against the righteous, and gnash +upon them with their teeth; but "the Lord shall laugh at him, for +he seeth that his day is coming" (Psa 37:13); for as he saith, the +wicked is reserved, or let alone in his wickedness, to the day of +destruction, and shall then be brought forth to the day of wrath, +though in the meantime, he may go to his grave in his banner, and +rest within is tomb7 (Job 21:29-32). As Peter saith again, "The +Lord knoweth how to deliver the godly out of temptations, and to +reserve the unjust unto the day of judgment to be punished" (2 +Peter 2:9): And Jude saith, For them "is reserved the blackness +of darkness for ever" (Jude 13). The punishment of the ungodly, +it is reserved till the day of judgment, which will be the time +of their resurrection. Observe, + +1. The wicked must be punished. + +2. The time of their punishment is not now, but at the day of +judgment. + +3. This day of judgment, must be the same with the resurrection of +the dead, at the end of this world. "As therefore the tares are +gathered and burned in the fire; so shall it be in the end of +this world. The Son of man shall send forth his angels, and they +shall gather out of his kingdom all things that offend, and them +which do iniquity; And shall cast them into a furnace of fire: +there shall be wailing and gnashing of teeth" (Matt 13:40,41). +There shall then be resurrection of the dead, both of the just +and unjust. + +4. The sovereignty of the Lord Jesus over all creatures, doth plainly +foreshew a resurrection of the bad, as well as of the good. Indeed, +the unjust shall not arise, by virtue of any relation they stand +in to the Lord Jesus, as the saints shall; but yet, because all +are delivered into his hand, and he made sovereign Lord over them; +therefore by an act of his sovereign power, they that are ungodly, +shall arise; this is Christ's own argument, "The Father judgeth +no man," saith he, "but hath committed all judgment unto the +Son"--that is, count him, and fall before him as their sovereign +Lord, even as they honour the Father, and he hath given him authority +to execute judgment also, because he is the Son of man. And then +he adds, "Marvel not at this: for the hour is coming, in the which +all that are in the graves shall hear his voice, And shall come +forth; they that have done good, unto the resurrection of life; +and they that have done evil, unto the resurrection of damnation" +(John 5:22-29). From hence also Paul argueth, saying, "For to this +end Christ both died, and rose, and revived, that he might be Lord +both of the dead and living," and then adds, "We shall all stand +before the judgment-seat of Christ" (Rom 14:9,10). + +Pray mind these words, Jesus Christ by his death and resurrection, +did not only purchase grace, and remission of sins, for his elect, +with their eternal glory; but did thereby also obtain of the Father +to be Lord, and head over all things, whether they be things in +heaven, or things on earth, or things under the earth. "All power," +saith he, "is given unto me, in heaven and in earth, and I have +the keys of hell and of death" (Matt 28:18; Rev 1:18), So that +all things, I say, whether they be visible, or invisible, whether +they be thrones or dominions, or principalities or powers; all +things were created by him, and for him (Col 1:16). This being +thus, "at the name of Jesus every knee should bow,--and that every +tongue should confess that Jesus Christ is Lord, to the glory of +God the Father" (Phil 2:10,11). Now, that this may be done, He +hath his resolutions upon a judgment-day, in which he, to shew +himself his people, his way, and word in their glory, will have +all his enemies raised out of their graves, and brought before +him, where he will sit upon them in the throne of his glory, and +will shew them then, "who is the blessed and only potentate, the +King of kings, and Lord of lords" (Matt 25:31,32; 1 Tim 6:14,15). + +Behold, He comes, "with ten thousand of his saints, to execute +judgment upon all, and to convince all that are ungodly among them +of all their ungodly deeds which they have ungodly committed, and of +all their hard speeches which ungodly sinners have spoken against +him" (Jude 14,15). + +Fifth, The great preparation that God hath made for the judgment +of the wicked, doth clearly demonstrate their rising forth out +of their graves. 1. He hath appointed the day of their rising. 2. +He hath appointed their judge, to judge them. 3. He hath recorded +all their acts and doings against that day. 4. He hath also +already appointed the witnesses to come in against them. 5. The +instruments of death and misery, are already prepared for them. + +1. He hath appointed the day of their rising, which day John calleth +the time of the dead, that they should be judged (Rev 11:18), +which time, Paul saith, is a time fixed; "He hath appointed a day +in which he will judge the world," &c. (Acts 17:31). This time and +day Christ brings down to an hour, saying, "The hour is coming, +in the which all that are in the graves shall hear his voice, and +shall come forth;" &c. (John 5:28,29). + +2. As he hath appointed the day, so he hath appointed the judge, +"He hath appointed a day in the which he will judge the world in +righteousness, by that man whom he hath ordained, whereof he hath +given assurance to all men, in that he hath raised him from the +dead" (Acts 17:31). This man is Jesus Christ; for it is he that +is "ordained of God to be the judge of quick an dead" (Acts 10:42). + +3. All their deeds and works, to a word and thought, are every one +already recorded and enrolled in the books of the laws of heaven +against that day. "The sin of Judah is written with a pen of iron, +and with the point of a diamond:--upon the table of their heart" +(Jer 17:1). And again saith God, "Write it--in a table, and note +it in a book, that it may be for the time to come, even for ever +and ever, that this is a rebellious people," &c. (Isa 30:8,9). + +4. God hath prepared his witnesses against this day (James 5:1-3; +Job 20:27; Matt 24:14; Rom 2:14,15; Mal 3:5). + +5. The instruments of death, and eternal misery, are already +prepared. "He hath also prepared for him the instruments of death; he +ordaineth his arrows against the persecutors" (Psa 7:13; 21:12). +Hell is of old prepared, he hath made it deep and large, the fire, +the everlasting fire, is also now of a long time prepared (Isa +30:33; Matt 25:41); the heavy weights of God's curse are also ready +(Deu 29:20) and their "damnation now of a long time slumbereth +not" (2 Peter 2:3). But now I say, how ridiculous a business would +all this be, if these things should be all prepared of the only +wise God, and there should be none to be judged; or if he that is +ordained judge, should not, either through want of power or will, +command these rebels, and force them before his judgment-seat. +Glad indeed, would the sinners be, if these things might be true; +glad I say, at very heart, if they might be in their secret places +of darkness, and the grave for ever; but it must not be; the day +of their rising is set; the judge is appointed; their deeds are +written; the deep dungeon is with open mouth ever waiting for +them; wherefore at the day appointed, neither earth, nor death, +nor hell can hinder: There shall be a resurrection of the dead, +both of the just and unjust. + +Sixth and Lastly, Besides what hath been said, I cannot but +believe, there shall be a resurrection of the wicked at the last +day, because of the ungodly consequences, and errors that do most +naturally follow the denial thereof. For, + +1. He that taketh away the doctrine of the resurrection of the +wicked; he taketh away one of the main arguments that God hath +provided for to convince a sinner of the evil of his ways; for +how shall a sinner be convinced of the evil of sin, if he be not +convinced of the certainty of eternal judgment? and how shall +he be convinced of eternal judgment, if you persuade him, that +when he is dead, he shall not at all rise? especially seeing the +resurrection of the dead and eternal judgment must unavoidably be +one the forerunner of the other (Heb 6:2). It was Paul's reasoning +of righteousness, temperance, and judgment to come that made Felix +tremble (Acts 24:25). It is this also he calleth the argument +of terror, wherewith he persuaded men (2 Cor 5:10,11). This was +Solomon's argument (Eccl 11:9); and Christ's also, where he saith, +"that every idle word that men shall speak, they shall give account +thereof in the day of judgment" (Matt 12:36). + +2. They that deny the resurrection of the wicked, they do both allow +and maintain the chief doctrine of the ranters, with most of the +debauched persons in the world. For the ranters deny it both in +principle and practice, and the other in practice at least. Now +to me it is very strange, that these men above all other, should +both know and live8 in the doctrines of the kingdom of God: especially +seeing the denial hereof is an evident token of one appointed to +wrath and destruction (2 Tim 2:18). But to be plain; there shall +be a resurrection of the dead, both of the just and unjust: +wherefore, whatever others may say or profess, being beguiled by +Satan, and their own hearts, yet do thou fear him that can "destroy +both soul and body in hell" (Matt 10:28). + +There shall be a resurrection of the dead, both of the just and +unjust. "And the sea gave up the dead which were in it, and death +and hell delivered up the dead which were in them" (Rev 20:13). + +Having in the first place shewed you, that the wicked must arise; +I shall in the next place, + +SECOND, Shew you the manner of their rising. And observe it, as +the very title of the just and unjust, are opposites, so they are +in all other matters, and in their resurrections. + +MANNER OF THE RESURRECTION OF THE WICKED. + +First then, as the just in their resurrection do come forth in +incorruption: the unjust in their resurrection, shall come forth in +their corruptions; for though the ungodly at their resurrection, +shall for ever after, be incapable of having body and soul separate; +or of their being annihilated into nothing, yet it shall be far from +them to rise in incorruption; for if they arise in incorruption, +they must arise to life, and also must have the conquest over sin +and death (1 Cor 15:45), but that they shall not; for it is the +righteous only, that put on incorruption, that are swallowed up +of life. The wicked's resurrection, it is called the resurrection +of damnation (John 5:28). These in their very resurrection, shall +be hurt of the second death. They shall arise in death, and shall +be under it, under the gnawings, and terrors of it, all the time +of their arraignment. As it were, a living death shall feed upon +them; they shall never be spiritually alive, nor yet absolutely +dead; but much after that manner, that natural death, and hell, by +reason of guilt, doth feed on him, that is going before the judge, +to receive his condemnation to the gallows. You know, though a +felon go forth of the jail, when he is going to the bar for his +arraignment, yet he is not out of prison, or out of his irons for +that; his fetters are still making a noise on his heels,9 and the +thoughts of what he is to hear by and by from the judge, is still +frighting and afflicting his heart; death, like some evil spirit +or ghost, doth continually haunt him, and playeth the butcher +continually in his soul and conscience, with frights and fears +about the thoughts of the sudden, and insupportable after-clap, +by and by he is to meet withal. + +Thus I say, will the wicked come out of their graves, having yet +the chains of eternal death hanging on them, and the talons of +that dreadful ghost fastened in their souls; so that life will be +far from them, even as far as heaven is from hell. This morning +to them, is even as the shadow of death. They will then be in the +very terrors of the shadow of death (Job 24:17). As Christ saith, +"Their worm dieth not and the fire is not quenched" (Mark 9:44). +From death to eternity, it never shall be quenched, their bed is +now among the flames; and when they rise, they will rise in flames; +while they stand before the judge, it will be in flames, even in +the flames of a guilty conscience; they will in their coming before +the judge, be within the very jaws of death and destruction. Thus +I say, the ungodly shall be far off from rising as the saints; for +they will be even in the region and shadow of death. The first +moment of their rising, death will be ever over them, ever feeding +on their souls; and ever presenting to their hearts, the heights +and depths, of the misery that now must seize them, and, like +a bottomless gulf, must swallow them up. "They shall move out of +their holes like worms of the earth: They shall be afraid of the +Lord our God" (Micah 7:17). + +Second, As the resurrection of the godly shall be a resurrection in +glory: so the resurrection of the wicked, it will be a resurrection +in dishonour. Yea, as the glory of saints, at the day of their +rising, will be glory unspeakable; so the dishonour of the ungodly +at that day, it will be dishonour beyond expression. As Daniel +saith, the good shall rise to everlasting life, but the wicked +to shame and everlasting contempt (Dan 12:2). And again, "O Lord, +when thou awakest," that is, to judge them, "thou shalt despise +their image" (Psa 73:20). Never was toad or serpent more loathsome +to any, than these will be in the eyes of God, in their rising +forth of their graves. When they go to their graves, saith Job, +"His bones are full of the sin of his youth, which shall lie down +with him in the dust" (Job 20:11). And arise they shall, in the same +noisome and stinking condition; for as death leaves, so judgment +finds them. At the resurrection then of these ungodly, they will +be in a very loathsome condition. + +The ungodly at their death are like the thistle seed, but at +their rising, they will be like the thistle grown; more noisome, +offensive, and provoking to rejection abundance.10 + +Then such dishonour, shame, and contempt will appear in them, that +neither God nor Christ, saints nor angels, will so much as once +regard them, or vouchsafe once to come near them. "He beholdeth +the wicked afar off;" because in the day of grace, they would +not come to hand, and be saved, therefore now they shall, all as +thorns, be thrust away, as with fences of iron (2 Sam 23:6,7), +Their rising, is called the resurrection of the unjust, and so +they at that day will appear, and will more stink in the nostrils +of God, and all the heavenly hosts, than if they had the most +irksome plague-sores in the world running on them. If a man at his +birth, be counted as one cast forth to the loathing of his person; +how loathsome, and irksome, dishonourable, and contemptible, will +those be that shall arise Godless, Christless, Spiritless, and +graceless, when the trumpet sounds to their judgment, they coming +out of their graves, far more loathsome, and filthy, than if they +should ascend out of the most filthy hole on earth. + +Third, As the just shall arise in power, so the wicked and unjust, +in weakness and astonishment. Sin and guilt bringeth weakness, and +faintness in this life; how much more, when both with all their +power and force, like a giant, fasten on them; as God saith, "Can +thine heart endure, or can thine hands be strong, in the days that +I shall deal with thee?" (Eze 22:14). Now will the ghastly jaws +of despair gape upon thee, and now will condemnings of conscience, +like thunder-claps, continually batter against thy weary spirit. +It is the godly that have boldness in the day of judgment (1 +John 4:17); but the wicked will be like the chaff which the wind +driveth away (Psa 1:4). Oh the fear, and the heart-aching that +will seize them in their rising! the frightful thoughts that then +will fill their throbbing hearts! Now must that soul that hath +been in hell-fire among the devils possess the body again. Possess +it, I say, with the hot scalding stink of hell upon it. They shall +not be able to lift up the head for ever; pangs shall take hold +on them, all their hands shall faint, and every man's heart shall +melt; "They shall be amazed one at another, their faces shall be +as flames" (Isa 13:6-8). Everything they see, hear, or think of, +shall tend to their discomfort. They must needs be weak, whom God +hath left, whom guilt hath seized, and whom death is swallowing +up for ever. + +Fourth, As the just shall arise spiritual bodies, so the unjust shall +arise only as mere and naked lumps of sinful nature; not having +the least help from God, to bear them up under this condition. +Wherefore, so soon as ever they are risen out of their graves; +they will feel a continual sinking under every remembrance of every +sin, and thoughts of judgment; in their rising they fall--fall, +I say, from thenceforth, and for ever. And for this reason the +dungeon into which they fall is called "bottomless" (Rev 20:1). +Because, as there will be no end of their misery, so there will +be no stay or prop to bear them up in it. Only, as I said before, +they shall not now, as afore, be separate body from soul; but +both together, be bound in the cords of sin and iniquity, in which +they shall now tremble as thieves and murderers, &c., as they go +before the Judge, to hear what he will say unto them. + +[THIRD--The examination and judgment of the wicked.]--Now, when the +wicked are thus raised out of their graves, they shall, together +with all the angels of darkness, their fellow-prisoners, be brought +up, being shackled in their sins, to the place of judgment; where +there shall sit upon them Jesus Christ, the King of kings and Lord +of lords, the Lord Chief Judge of things in heaven, and things in +earth, and things under the earth. On whose right hand, and left, +shall sit all the princes, and heavenly nobles; the saints and +prophets, the apostles and witnesses of Jesus; every one in his +kingly attire, upon the throne of his glory (Joel 3:11-14). Then +shall be fulfilled that which is written, "But those mine enemies, +which would not that I should reign over them, bring hither, and +slay them" (Luke 19:27). + +[THE JUDGMENT OF THE WICKED.] + +When every one is thus set in his proper place, the Judge on his +throne, with his attendants, and the prisoners coming up to judgment, +forthwith there shall issue forth a mighty fire and tempest from +before the throne, which shall compass it round about; which +fire, shall be as bars and bounds to the wicked, to keep them at +a certain distance from the heavenly Majesty. As David saith, "Our +God shall come, and shall not keep silence; a fire shall devour +before him, and it shall be very tempestuous round about him" +(Psa 50:3). And again, "His throne was like the fiery flame, and +his wheels as burning fire. A fiery stream issued and came forth +from before him;" &c. (Dan 7:9,10). + +This preparation being made, to wit, the Judge with his attendants, +on the throne; the bar for the prisoners, and the rebels all +standing with ghastly jaws, to look of what comes after: presently +the books are brought forth, to wit, the books both of death and +life; and every one of them opened before the sinners, now to be +judged and condemned. For after that he had said before, "A fiery +stream issued and came forth from before him": he adds, "Thousand +thousands ministered unto him, and ten thousand times ten thousand +stood before him: the judgment was set, and the book was opened" +(Dan 7:10). And again, "I saw a great white throne, and him that +sat on it, from whose face the earth and the heaven fled away; +and there was found no place for them. And I saw the dead, small +and great, stand before God; and the books were opened: and +another book was opened, which is the book of life: and the dead +were judged out of those things which were written in the books, +according to their works" (Rev 20:11,12). + +He doth not say, the book was opened, as of one, but the books, as +of many. And indeed, they are more than one, two, or three, out +of which the dead shall in the judgment be proceeded against. + +First then, there is the book of the creatures to be opened. Second, +The book of God's remembrance. Third, The book of the law. And +fourth, the book of life. For by every one of these, that is, out +of what is written in them, shall the world of the ungodly be +judged. + +"And the books were opened." + +First, The book of the creatures shall be opened, and that first, +it concerns man's nature; and next, as it relates to all other +creatures. + +I. He will shew in what the principles of nature were, as they +were God's creation; and how contrary to these principles, the +world have walked, acted, and done. The principles of nature are +concluded under three general heads. + +1. That man by his own natural reason and judgment may gather, that +there is a God, a Deity, a chief, or first, or principal Being, +who is over all, and supreme above all. This instinct, I say, man +merely as he is a rational creature findeth in himself; and hence +it is, that all heathens that mind their own natural reason, do +conclude, that we are his offspring; that is, His creation and +workmanship. That He made heaven and earth, and hath made of one +blood, all nations of men; that "in him we live, and move, and +have our being;" &c. (Acts 17:24-29). + +It appears further, that man by his own nature, doth know that +there is such a God. + +(1.) By his being able to judge by nature, that there is such +a thing as sin; as Christ saith, "Why even of yourselves judge +ye not what is right?" (Luke 12:57). As if he had said, You are +degenerated even from the principles of nature, and right reason; +as Paul saith in another place, "Doth not even nature itself teach +you?" (1 Cor 11:14). Now he that can judge, that there is such a +thing as sin, it must of necessity be, that he understandeth that +there is a God, to whom sin is opposite; for if there be no God, +there is no sin against him; and he that knows not the one, knows +not the other. + +(2.) It is evident further, that man by nature knows that there is +a God, by those fits of fear, and dread that are often begotten +in themselves, even in every man that breatheth in this world; +for they are by their own consciences, and thoughts, convicted +and reproved, judged and condemned, though they know neither Moses +nor Christ--For the Gentiles which have not the law, these are a +law to themselves, and shew the work of the law written in their +hearts (Rom 2:14,15)--that is, by this very thing, they hold forth +to all men, that God created them in that state and quality, that +they might in and by their own nature, judge and know that there is +a God. And it further sheweth itself, saith he, by those workings +of heart, convictions of conscience, and accusations, that +every thought maketh within them, together with the fear that is +begotten in them, when they transgress, or do those things that +are irrational, or contrary to what they see they shall do. I +might add further, that the natural proneness that is in all men +to devotion and religion, that is, of one kind or another, doth +clearly tell us, that they by the book of nature, which book is +themselves, do read that there is one great and eternal God. + +2. The second principle of nature is, that this God should by man +be sought after, that they might enjoy communion with him for +ever. As I said before, the light of nature sheweth man, that there +is a great God, even God that made the world; and the end of its +shewing him this is, that "they should seek the Lord, if haply +they might feel after him, and find him, though he be not far from +every one of us" (Acts 17:27). + +3. This light of nature teacheth, that men between themselves, +should do that which is just and equal. As Moses said, and that +long before the law was given, "Sirs, ye are brethren, why do ye +wrong one another?" (Acts 7:26; Exo 2:13). as who should say, You +are of equal creation, you are the same flesh; you both judge, +that it is not equally done of any, to do you wrong, and therefore +ought to judge by the same reason, that ye ought not to wrong one +another. + +Now against every one of these three principles, hath every man in +the whole world transgressed; as Paul saith, "For both Jews and +Gentiles--are all under sin" (Rom 3:9). For as touching the first, +(1.) who is he that hath honoured, reverenced, worshipped, and +adored the living God, to the height, both of what they saw in +him, and also according to the goodness and mercy they have as +men received from him? All have served and worshipped the creature +more than the Creator, who is blessed for ever (Rom 1:25), and +so have walked contrary to, and have sinned against, this bond of +nature, in this first principle of it. + +(2.) Men, instead of minding their own future happiness, as nature +teacheth, they have, through their giving way to sin and Satan, +minded nothing less; for though reason teacheth all men to love +that which is good and profitable, yet they, contrary to this, +have loved that which is hurtful and destructive. Yea, though sense +teacheth to avoid the danger that is manifest; yet man, contrary +to reason and sense both, even all men, have both against light +and feeling, rejected their own happiness; as Paul saith, "Who +knowing the judgment of God, that they which commit such things +are worthy of death, not only do the same, but have pleasure in +them that do them" (Rom 1:31). + +(3.) Man, instead of doing equity, and as he would be done by, +which nature itself teacheth: he hath given up himself to vile +affections, being filled, by refusing the dictates of nature, +"with all unrighteousness, fornication, wickedness, covetousness, +maliciousness; full of envy, murder, debate, deceit, malignity; +whisperers, backbiters, haters of God, despiteful, proud, boasters, +inventors of evil things, disobedient to parents, without understanding, +covenant-breakers, without natural affection, implacable, unmerciful" +(Rom 1:29-31). + +And observe it, he doth not say, that all these things are by every +man put into practice; but every man hath all these in his heart, +which there defile the soul, and make it abominable in the sight +of God. They are filled with all unrighteousness, which also appears, +as occasion serveth, sometimes one of them, sometimes more. Now, +man having sinned against that natural light, judgment, reason, +and conscience, that God hath given him; therefore, though as I +said before, he neither knew Moses nor Christ, yet he shall perish. +"As many," saith Paul, "as have sinned without law, shall also +perish without law" (Rom 2:12). + +Yea, here will man be found not only a sinner against God, but an +opposer of himself, a contradictor of his own nature, and one that +will not do that which he judgeth even of himself to be right (2 +Tim 2:25). Their sin is written upon the tables of their own heart +(Jer 17:1), and their own wickedness and backsliding shall both +correct and reprove them (Jer 2:19). + +It is marvellous, if we consider, how curious a creature man was made +of God; to behold how much below, besides, and against that state +and place, man acts and does in this state of sin and degeneracy. +Man in his creation was made in the image of God (Gen 1:26), but +man, by reason of his yielding to the tempter, hath made himself +the very figure and image of the devil. Man by creation was made +upright and sinless; but man by sin, hath made himself crooked +and sinful (Eccl 7:29). Man by creation had all the faculties of +his soul at liberty to study God his creator, and his glorious +attributes and being; but man by sin, hath so bound up his own +senses and reason; and hath given way for blindness and ignorance +of God, so to reign in his soul; that now he is captivated and +held bound in alienation and estrangedness both from God, and all +things truly spiritually good; "Because," saith he, "that when +they knew God, they glorified him not as God,--but became vain +in their imaginations, and their foolish heart was darkened" +(Rom 1:21). And again, "Having the understanding darkened, being +alienated from the life of God, through the ignorance that is in +them, because of the blindness of their hearts" (Eph 4:18). + +Now, for this abuse of the workmanship of God, shall man be brought +forth to the judgment, shall be convicted, cast, and condemned as +a rebel, against both God and his own soul, as Paul affirmeth, +and that when he reasoned but as a man (Rom 3:5,6). + +When this part of the book touching man's nature is opened, and +man convicted and cast by it, by reason of his sinning against +the three general principles thereof: + +II. Then forthwith is the second part of the book opened, which +is the mystery of the creatures; for the whole creation, that +is before thee, are not only made to shew the power of God in +themselves; but also to teach thee, and to preach unto thee, both +much of God and thyself; as also the righteousness, and justice +of God against sin; "For the wrath of God is revealed from heaven +against all ungodliness and unrighteousness of men, who hold +the truth in unrighteousness; Because that which may be known of +God is manifest in them; for God hath shewed it unto them. For +the invisible things of him from the creation of the world are +clearly seen, being understood by the things that are made, even +his eternal power and Godhead; so that they are without excuse" +(Rom 1:18-20). + +1. The creation then of the world, namely, of the heavens, earth, +sun, moon, stars, with all other the creatures of God: they preach +aloud to all men, the eternal power and Godhead of their Creator +(Psa 8:3). In wisdom he hath made them all (Psa 104:24): to be +teachable, and carrying instruction in them; and he that is wise, +and will understand these things, even he shall understand the +loving-kindness of the Lord; for "the works of the Lord are great, +sought out of all them that have pleasure therein" (Psa 107; +111:2). + +2. As the creation in general preacheth to every man something of +God; so they do hold forth, how man should behave himself both to +God, and one to another; and will assuredly come in, in the judgment, +against all those that shall be found crossers, and thwarters of +what God by the creatures doth hold forth to us. + +(1.) As First, The obedience of the creatures, both to God and +thee. (a.) To God, they are all in subjection (set devils and men +aside) even the very dragons, and all deeps, fire, hail, snow, +and vapours (Psa 148:7,8), fulfilling his word. Yea, the winds +and seas obey him (Mark 4:41). Thus, I say, by their obedience to +God they teach thee obedience, and by their obedience shall thy +disobedience be condemned in the judgment (Psa 147:15-18). (b.) +Their obedience to thee, also teacheth thee obedience to all +superiors; for every kind of beasts, and of birds, and serpents, +and things in the sea, is tamed, and hath been tamed, and brought +into obedience by mankind. Man only remains untamed and unruly, +and therefore by these is condemned (James 3:7,8). + +(2.) The fruitfulness of all the creatures in their kind, doth +teach and admonish thee to a fruitful life to Godward, and in the +things of his holy word. God did but say in the beginning, Let +the earth bring forth fruit, grass, herbs, trees, beasts, creeping +things, and cattle after their kind; and it was so (Gen 1:24). +But to man, he hath sent his prophets, rising early, and sending +them, saying, "O do not this abominable thing that I hate" (Jer +44:4). but they will not obey. For if the Gentiles, which have not +the law, do, by some acts of obedience, condemn the wickedness of +those who do by the letter and circumcision, break the law: how +much more shall the fruitfulness of all the creatures come in, +in the judgment, against the whole world! As Job saith, By the +obedience and fruitfulness of the creatures he judgeth, and so will +judge, the people (Job 36:27-32). + +(3.) The knowledge and wisdom of the creatures, do with a check, +command thee to be wise, and do teach thee wisdom. The stork in +the heaven, the swallow and the crane, by observing the time and +season of their coming, do admonish thee to learn the time of +grace, and of the mercy of God (Jer 8:7). The ox and the ass, by +the knowledge they have of their master's crib, do admonish thee +to know the bread and table of God, and both do and shall condemn +thy ignorance of the food of heaven (Isa 1:3). + +(4.) The labour and toil of the creatures doth convict thee of +sloth and idleness. "Go to the ant, thou sluggard; consider her +ways, and be wise;" for she provideth her food in the summer, and +layeth up against the day of trial (Prov 6:6,7). But thou spendest +the whole summer of thy life in wasting both time and soul. All +things are full of labour, saith Solomon (Eccl 1:8), only man +spendeth all the day idle (Matt 20:6), and his years like a tale +that is told (Psa 90:9; Rom 10:21). The coney is but a feeble +folk, yet laboureth for a house in the rock, to be safe from the +rage of the hunter (Prov 30:26). + +The spider also, taketh hold with her hands, and is in king's palaces +(Prov 30:28). It is man only that turneth himself upon the bed of +sloth, as the door doth itself upon the hinges. 'Tis man, I say, +that will neither lay hold on the rock Christ, as the coney doth +teach, nor lay hold on the kingdom of heaven, as the spider doth +bid him (John 5:40). + +(5.) The fear that is in all creatures, when they perceive that +danger is near, it teacheth men to fly from the wrath to come, +"In vain the net is spread in the sight of any bird" (Prov 1:17), +but man, man only is the fool-hardy creature, that lieth wait for +his own blood, and that lurketh privily for his own life. How I +say, will every creature fly, run, strive, and struggle to escape +the danger it is sensible of! 'Tis man only that delighteth to +dance about the mouth of hell, and to be knowingly smitten with +Satan's snare (Rom 1:32). + +(6.) The dependence that all the creatures have upon God; they +teach thee to depend on him that made thee; yea, and will in the +judgment condemn thee for thy unlawful practices, and dealings for +thy preservation. The young ravens seek their food from God (Psa +147:9; Job 38:41), and will condemn thy lying, cheating, overreaching, +defrauding, and the like. They provide neither storehouse, nor +barn (Luke 12:24); but thou art so greedy of these things, that +thou for them shuttest thyself out of the kingdom of heaven (Prov +17:16). + +(7.) The love and pity that is in their hearts to their young, +and one another: will judge and condemn the hard-heartedness that +is in thee to thy own soul. What shall I say? "The heaven shall +reveal his iniquity; and the earth shall rise up against him" (Job +20:27). That is, all the creatures of God, they will, by their +fruitfulness and subjection to the will of their Creator, judge +and condemn thee for thy disobedience, and rebellion against him. + +3. Now, as these creatures do every day call unto thee, and lay +before thee these things: so he hath for thy awakening, in case +thou be asleep, and senseless, creatures of another nature; as, + +(1.) Thy bed, when thou liest down in it, preacheth to thee thy +grave; thy sleep, thy death; and thy rising in the morning, thy +resurrection to judgment (Job 14:12; 17:13; Isa 26:19). + +(2.) The jail that thou seest with thine eyes, and the felons that +look out at the grate, they put thee in mind of the prison of hell, +and of the dreadful state of those that are there (Luke 12:58,59). + +(3.) The fire that burns in thy chimney, it holds forth the fire +of hell unto thee (Isa 10:16; Rev 20:14). + +(4.) The ugly smell, stench, and steam, of the burning brimstone, +it shews thee the loathsome, odious, and dreadful torments of hell +(Rev 19:20). + +(5.) The darkness of the night in solitary places, and the fears +that do commonly haunt those that walk therein: it preacheth to +thee the fears and frights, the scares and amazements, that will +for ever attend all damned souls (Matt 8:12; Deu 28:65-67). + +(6.) By thy delighting, when thou art cold, to lay sticks on the +fire to warm thyself, not caring how fiercely they flame therein, +so thou canst be warm and be refreshed thereby, by this, I say, +God preacheth to thee, with what delight he will burn sinners in +the flames of hell, for the easing of his mind, and the satisfaction +of his justice. "Ah," saith he, "I will ease me of mine adversaries, +and avenge me of mine enemies" (Isa 1:24). + +(4.) Yea, by thy blowing the fire, that it may fasten upon the wood +the better; thou preachest to thyself how God will blow the fire +of hell by the rigour of his law, to the end, it may by its flames, +to purpose, kindle upon damned sinners (Isa 30:33). + +All these things, as inconsiderable and unlikely as they may appear to +you now, yet in the judgment will be found the items, and warning +words of God to your souls. And know, that he who could overthrow +the land of Egypt with frogs, lice, flies, locusts, &c., will +overthrow the world, at the last day, by the book of the creatures; +and that by the least and most inconsiderable of them, as well as +by the rest. This book of the creatures, it is so excellent, and +so full, so easy, and so suiting the capacity of all, that there +is not one man in the world but is catched, convicted, and cast +by it. This is the book, that he who knows no letters may read +in; yea, and that he who neither saw New Testament, nor Old, may +know both much of God, and himself by. 'Tis this book, out of which +generally, both Job and his friends did so profoundly discourse +of the judgments of God; and that out of which God himself did so +convincingly answer Job. Job was as perfect in this book, as we +are, many of us in the scriptures; yea, and could see further by +it, than many now adays do see by the New Testament and Old. This +is the book out of which, both Christ, the prophets, and apostles, +do so frequently discourse by their similitudes, proverbs, and +parables, as being the most easy way to convince the world, though +by reason of their ignorance, nothing will work with them, but +what is set on their heart by the Holy Ghost. + +One word further, and I have done with this, and that is, God hath +sealed the judgment of the world by the book of the creatures; +even by man's own carriage unto such of them, which, through any +impediment, have disappointed his expectations. As thus: if thou +hast but a tree in thy orchard, that neither beareth fruit, nor +aught else that is good; why, thou art for hewing it down, and +for appointing it, as fuel for the fire. Now thou little thinkest +that by thy thus judging thou shouldst pass sentence upon thy own +fruitless soul; but it is so; "And now also the axe is laid unto +the root of the trees, therefore every tree which bringeth not +forth good fruit is hewn down, and cast into the fire." For as +truly as thou sayest of thy fruitless tree, Cut it down, why doth +it cumber the ground? so truly doth thy voice cause heaven to echo +again upon thy head, Cut him down; why doth he cumber the ground? +(Matt 3:10; Luke 13:6-8; Eze 15:1-6).11 + +Further, the inclination of thy heart towards fruitless and +unprofitable creatures, doth fore-preach to thee, the inclination +of the heart of God towards thee in the judgment. If thou hast +either cow, or any other beast, that is now unprofitable to thee, +though thou mayst suffer them for some time to be with thee, as +God suffereth sinners in the world, yet all this while thy heart +is not with them, but thou wilt take thy time to clear thy hands +of them. Why, just so shall thy judgment be, as God saith, "Though +Moses and Samuel stood before me," that is, to pray me to spare this +people, "yet my mind could not be towards this people: cast them +out of my sight, and let them go forth" (Jer 15:1; Eze 14:13,14). + +Thus I say, will God judge the world at the last day; he will open +before them, how they have degenerated and gone back from the +principles of nature in which he created them. Also how they have +slighted all the instructions that he hath given them, even by the +obedience, fruitfulness, wisdom, labour, fear, and love of the +creatures; and he will tell them, that as to their judgment, they +themselves have decided it, both by their cutting down that which +was fruitless, and by the withdrawing of their hearts from those +things, which to them were unprofitable, "As therefore the tares +are gathered, and burned in the fire, so shall it be in the end +of the world." As men deal with weeds, and rotten wood: so will +God deal with sinners in the day of judgment: and will bring in, +I say, all the counsels and warnings he hath given men by these +things, both to clear up and to aggravate their judgment to them. + +Second. The second book that will be opened at this day, it will +be the book of God's remembrance (Mal 3:16). For as God hath in +his remembrance, recorded all and every particular good thing that +his own people hath done to, and for his name while they were in +this world: so he hath in his remembrance, recorded all the evil +and sin of his adversaries, even everything (Eccl 12:14). Now +God's remembrance is so perfect every way, that it is impossible +that anything should be lost, that is committed to it to be kept, +and brought forth to the judgment at the time appointed; for as +a thousand years are but as yesterday, with his eternity: so the +sins that have been committed thousands of years since, they are +all so firmly fixed in the remembrance of the eternal God, that +they are always as fresh and clear in his sight, as if they were +but just now in committing. He calleth again the things that are +past (Eccl 3:15), and hath set "our [most] secret sins in the +light of his countenance" (Psa 90:8). As he also saith in another +place, "Hell [itself] is naked before him, and destruction hath +no covering" (Job 26:6), that is, the most secret, cunning, and +hidden contrivances of the most subtle of the infernal spirits, +which yet are far more slethy,12 than men, to hide their wickedness; +yet, I say, all their ways, hearts, and most secret doings, are +clear, to the very bottom of them, in the eyes of the great God. +All things are open and bare before the eyes of him with whom we +have to do; who will bring to light the hidden things of darkness, +and will make manifest the counsels of the heart (Heb 4:13; 1 Cor +4:5). + +"Ye that say, The Lord shall not see, neither shall the God of +Jacob regard it. Understand, [O] ye brutish among the people: and +ye fools, when will ye be wise? He that planted the ear, shall +he not hear? he that formed the eye, shall he not see? he that +chastiseth the heathen, shall not he correct? he that teacheth man +knowledge, shall not he know?" (Psa 94:8-10; Hosea 7:2; 8:13). "Can +any hide himself in secret places that I shall not see him?"--that +is, when he is committing wickedness--"saith the Lord: Do not I +fill heaven and earth? saith the Lord" (Jer 23:24). + +Now to know and see things, it is the cause among men of their +remembrance. Wherefore, God to shew us, that he will remember all +our sins if we die out of Christ, he tells us, that he knoweth, +and seeth them all, and therefore must needs remember them; for +as is his sight and knowledge, so is his remembrance of all things. + +When this book of his remembrance therefore is opened, as it shall +be, in the judgment, then shall be brought forth of their hidden +holes, all things, whatsoever hath been done since the world +began, whether by kingdoms in general, or persons in particular. +Now also shall be brought forth to open view, all the transactions +of God and his Son, among the sons of men, and everything shall +be applied to every particular person, in equity and justice, +to whom they belong: the sins that thou hast committed shall be +thy own, and thou thyself shalt bear them. "The Lord is a God of +knowledge, and by him actions are weighed" (1 Sam 2:3). + +It will be marvellous to behold how by thousands, and ten thousands, +God will call from their secret places, those sins, that one would +have thought, had been dead, and buried, and forgotten; yea, how +he will shew before the sun, such things, so base and so horrid, +that one would think, it was not in the hearts of any to commit; +for all is recorded in the book of God's remembrance. While men +are here, they have a thousand tricks to present themselves one to +another, far more fair, and honest than they are, or ever were. As +Christ said to the Pharisees, "Ye are they which justify yourselves +before men: but God knoweth your hearts" (Luke 16:15): Ay, God +knoweth, indeed, what a nest, what a heap, what swarms; yea, what +legions of hellish wickednesses, there are with power lurking, +like cockatrices, in those men, that one would swear a thousand +times, are good and honest men. The way of men in their sins, it +is like "an eagle in the air, the way of a serpent upon a rock, the +way of a ship in the midst of the sea; and the way of a man with +a maid," saith Solomon (Prov 30:19), that is, hiddenly, closely, +covertly, burying all under fair pretences, wipeth their mouths +in the close of their evil, saying, "I have done [no] wickedness" +(Prov 30:20). + +But this, though it may serve for the time present, and no longer, +God will not be deluded, nor blinded, nor mocked, nor put off (Gal +6:7). "They consider not--that I remember all their wickedness" +(Hosea 7:2); saith he, "but I will reprove thee, and set them in +order before thine eyes" (Psa 50:21). Here will be laid open the +very heart of Cain the murderer, of Judas the traitor, of Saul the +adversary of David, and of those that under pretences of holiness +have persecuted Christ, his word, and people. Now shall every +drunkard, whoremaster, thief, and other wicked person, be turned +their inside outward; their hearts right open, and every sin, +with every circumstance of place, time, person with whom, with +the causes also that drew them to the commission of every evil, +be discovered to all. Here will be no hiding yourselves behind +curtains, nor no covering yourselves with the black and dark night. +"If I say, Surely the darkness shall cover me; even the night shall +be light about me: Yea," O God, "darkness hideth not from thee; +but the night shineth as the day: the darkness and the light are +both alike to thee" (Psa 139:11,12). + +The piercing eye of God, beholds all places, persons, and things; +the holy hand of his justice writeth them down in the book of his +remembrance; and by his power and wisdom, will he open and read +to all men exactly, distinctly, and convincingly, whatever hath +passed from them, or been done by them, in their whole life; for, +"For all these things God will bring thee into judgment" (Eccl +11:9). Again, as God will bring out of the book of his remembrance, +whatever hath passed from thee against him; so also will he then +bring forth by the same book, all things and carriages of his +towards thee. + +Here will he bring to thy mind, every sermon thou hast heard, +every chapter thou hast read; every conviction thou hast had on +thy conscience; and every admonition that hath been given thee in +all thy life, when thou wast in the land of the living. + +Now will God lay open before thee, what patience he extended to +thee, how he let thee live one year, two years, ten, yea, twenty +and twenty years, 13 and all to try thee. Yea, now also will he +bring to thy view, how many times he warned, rebuked, threatened, +and chastised thee for thy wickedness; how many awakening providences +and judgments he continually laid before thy face; yea, how many +a time thou didst, like Balaam, run upon the point of the sword +of justice, and how he gave back, as being loath to kill thee (Num +22:23-34). + +Now also again, shall be brought before thee and all men, how many +strugglings God had with thy heart, on thy sick-bed, to do thee good; +yea, and at such times, how many vows, promises, engagements, and +resolutions thou madest before God, to turn, if he would release +thee from thy affliction, and take off his rod from thy back; and +yet, how thou didst, like the man possessed (Mark 5:1-5), break +and snap in twain all these chains of iron, with which thou hadst +bound thy soul, and that for a very lust and sin. Here also, will +be opened before thee, how often thou hath sinned against thy light +and knowledge; how often thou hast laid violent hands on thy own +conscience; how often thou hast laboured to put out that light +that hath stood in thy way to hinder thee from sinning against +thy soul. Ah, Lord, what a condition will the Christless soul be +in at this day! how will every one of these things afflict the +damned soul! They will pierce like arrows, and bite like serpents, +and sting like an adder. With what shame, will that man stand before +the judgment-seat of Christ who must have all things he hath done +against God, to provoke the eyes of his glory to jealousy, laid +open before the whole host of the heavenly train! It would make a +man blush to have his pockets searched, for things that are stolen in +the midst of a market, especially, if he stand upon his reputation +and honour. But thou must have thy heart searched, the bottom of +thy heart searched; and that, I say, before thy neighbour whom +thou hast wronged, and before the devils whom thou hast served; +yea, before God, whom thou hast despised, and before the angels, +those holy and delicate creatures, whose holy and chaste faces +will scarce forbear blushing, while God is making thee vomit up, +all thou hast swallowed; for God shall bring it out of thy belly +(Job 20:12-15). + +For as for God to forget iniquity, is one of the chief heads of the +covenant of grace, and is an argument of the highest nature, to +beget and to continue consolation in the godly: so the remembrance +of iniquity, by the Lord, it is one of the heaviest loads and +judgments, that can befall any poor creature. "Lord," saith the +prophet, "remember not against us former iniquities." And again, +"If thou, Lord, shouldst mark iniquities, O Lord, who shall +stand?" (Psa 130:3). And the reason is, because, that which the +Lord forgetteth, is forgiven for ever (Heb 8:12; Rom 4:6-8); but +that which he remembereth, it is charged for ever, and nothing +can take it away--"Though thou wash thee with nitre, and take thee +much soap, yet thine iniquity is marked before me, saith the Lord +God" (Jer 2:22). + +Third. The third book that will at this day be opened, and out +of which God will judge the world: it is the book of the law, or +ten words given forth on the Mount Sinai. But this book will more +specially concern those that have received it, or that have had +knowledge thereof. Every one shall not be judged by this book, as +there delivered, though they shall be judged by the works of it, +which are written in their hearts. "As many as have sinned without +law, shall also perish without law: and as many as have sinned +in the law, shall be judged by the law" (Rom 2:12). That is, the +heathens that never knew the law, as delivered on Sinai, they +shall be judged by the law, as it was written in man's heart in +his creation, which is comprised within the book of the creatures, +but those that have knowledge of the law, as delivered on Sinai: +they shall be judged by the law as there given. + +Now then, this book when it is opened at the day of judgment, it +will to those to whom it especially relates, be a most terrible +law, far surpassing the two afore-mentioned. This law, as I may +so say, it is the chief and most pure resemblance of the justice +and holiness of the heavenly majesty, and doth hold forth to all +men the sharpness and keenness of his wrath above the other two +that I have before mentioned. I say, both because it hath been +delivered more plain and open, both as to the duty enjoined, and +the sin prohibited; and therefore must of necessity, fall with +the more violence upon the head of all that shall be found within +the compass of it. This law, it hath in it to be opened at this +day, these two general heads: + +1. A discovery of the evil of sin, that is so, against plain light +and truth; and, secondly, a discovery of the vanity of all things, +that will at this day be brought by sinners for their help and plea +at the judgment. Alas, who can but imagine, that the poor world, +at the day of their arraignment, should muster up all that ever +they can think of, as arguments to shelter them from the execution +of that fierce wrath, that then, with sinking souls, they will +see prepared for them. + +As to the first of these, the apostle tells us that "the law entered, +that the offence might abound" (Rom 5:20), or be discovered what +it is. As he saith again, "I had not known sin, but by the law" +(Rom 7:7,13). Thus it is in this life, and thus it will be in +the day of judgment, that is, those that see sin, and that in its +abounding nature, and in its exceeding sinfulness, they must see +it by the law, for that is indeed the glass by which God discovereth +sin, and the filthy spots of leprosy, that are in the soul (James +1:22-25). Now those that have not the happiness to see their sin by +the law in this life, while there is a fountain of grace to wash +in, and be clean; they must have the misery to see it at the judgment, +when nothing is left but misery and pain, as the punishment for +the same. At which day, those little tittles of this holy law, that +now men so easily look over, and sin against with ease, they will +every one of them appear with such dread, and with such flaming +justice against every offence committed; that if heaven and earth +itself, should step in to shelter the sinner from the justice and +wrath due to sin, it would turn them up by the roots. "It is easier +for heaven and earth to pass, than one tittle of the law to fail" +(Luke 16:17). If there appeared such flames, such thunderings, +and tempests, as there were at the giving of the law; what flames +and blackness will there appear at the execution thereof! And +if at the giving of the law there appeared so much holiness and +justice, that it made all Israel fly; yea, holy Moses "exceedingly +fear and quake," what will become of these that God shall judge +by the rigour of this law in the day of judgment? (Exo 19:16; Heb +12:21). + +O what thunderings and lightnings, what earthquakes and tempests, +will there be in every damned soul, at the opening of this book? +Then, indeed, will God visit them "with thunder, and with earthquake, +and great noise, with storm and tempest, and the flame of devouring +fire" (Isa 29:6). "For behold," saith the prophet, "the Lord will +come with fire, and with his chariots like a whirlwind, to render +his anger with fury, and his rebuke with flames of fire" (Isa +66:15). + +The Lord will come with fire, that is, in the flaming heat of his +justice and holiness against sin, and sinners, to execute the +rigour of his threatenings upon their perishing souls. + +2. The second general head, that is contained in this law, to be +opened at this day is, its exactness, and purity, and strictness as +to all acts of good that any poor creature hath done in this life, +whereby he in the judgment will think to shelter, or secure himself +from the wrath of God. This is the rule, and line, and plummet, +whereby every act of every man shall be measured (Rom 3:21,22); +and he whose righteousness is not found every way answerable to +this law, which all will fall short of, but they that have the +righteousness of God by faith in Jesus Christ: he must perish, as +he saith, "Judgment also will I lay to the line, and righteousness +to the plummet: and the hail shall sweep away the refuge of lies, +and the waters shall overflow the hiding place" (Isa 28:17). That +is, though men may not shelter themselves under legal repentance, +cold profession, good meaning, thinkings, and doings: yet all these +things must be measured, and weighed in the balance of God's most +righteous law: and, as I said, whatever in that day is not found +the righteousness of God, it will be found a refuge of lies, and +will be drowned by the overflowing of the wrath of God, as the +waters of Noah overflowed the world. And hence it is that all the +ungodly will at this day, be found as stubble, and the law as fire +(Mal 4:1). As it saith, "From his right hand went a fiery law" +(Deu 33:2). And again, "His lips are full of indignation, and +his tongue as a devouring fire" (Isa 30:27). For as fire, where +it seizeth, doth burn, eat, destroy, devour and consume: so will +the law, all those that at this day, shall be found under the +transgression of the least tittle of it. It will be with these +souls at the day of judgment, as it is with those countries that +are overrun with most merciless conquerors, who leave not anything +behind them, but swallow up all with fire and sword. "For by fire, +and by his sword, will the Lord plead with all flesh: and the +slain of the Lord shall be many" (Isa 66:16). There are two things +at the day of judgment, will meet in their height and utmost +strength, and they are sin and the law; for the judgment will not +be, till the iniquity of the world be full ripe (Joel 3:13; Rev +14:15-20). + +Now then, when sin is come to its full, having played all its pranks, +and done all the mischief it can against the Lord of glory: then +God brings forth the law, his holy and righteous law, one of which +will now reign for ever, that is, either the law or sin: wherefore +sin and sinners, they must tremble, with all that help, and hold +them up; for God "will magnify the law, and make it honourable" +(Isa 42:21). That is, will give it the victory over the world for +ever; for that is holy, just, and good; they are unholy, unjust, +and bad. Therefore by this law "the Lord shall rain snares, fire, +and brimstone, and an horrible tempest: this shall be the portion +of their cup" (Psa 11:6). Let no man say then, that because God +is so famous in his mercy and patience, in this day of his grace, +that therefore he will not be fierce, and dreadful in his justice, +in the day of judgment; for judgment and justice, are the last +things that God intends to bring upon the stage, which will then +be to the full, as terrible, as now his goodness and patience, +and long-sufferance are admirable. Lord, "who knoweth the power +of thine anger? even according to thy fear, so is thy wrath" (Psa +90:11). + +You may see, if you will, a few of the sparks of the justice of +God against sin and sinners. By his casting off angels for sin, +from heaven to hell; by his drowning the old world; by his burning +of Sodom and Gomorrah, to ashes; condemning them with an overthrow, +making them an example to those that after should live ungodly (2 +Peter 2:4-6; Jude 6,7). + +For "what things soever the law saith, it saith to them who are +under the law; that every mouth may be stopped, and all the world +may become guilty before God" (Rom 3:19). + +Moses seems to wonder, that the children of Israel could continue to +live, when they did but hear the law delivered on the mountain--"Did +ever people," saith he, "hear the voice of God speaking out of +the midst of the fire, as thou hast heard, and live?" (Deu 4:33). +O that ye did but know the law, and the wondrous things that are +written therein, before the Lord cause that fearful voice to be +heard--"Cursed is every one that continueth not in all things that +are written in the book of the law to do them" (Gal 3:10); which +curse must fall on all that walk not in all the commandments of +God without iniquity (Eze 33:15); which none do, I say, but they +that walk in Christ, who hath alone fulfilled them all (Col 2:10). + +The law is that which standeth at the entrance of the paradise of +God, as a flaming sword, turning every way to keep out those that +are not righteous with the righteousness of God (Gen 3:24); that +have not skill to come to the throne of grace by that new and +living way which he hath consecrated for us through the veil; that +is to say, his flesh (Heb 10:20), for though this law, I say, be +taken away by Christ Jesus, for all that truly and savingly believe +(Col 2:14); yet it remains in full force and power, in every tittle +of it, against every soul of man, that now shall be found in his +tabernacle, that is, in himself, and out of the Lord Jesus (Rom +3:19); it lieth, I say, like a lion rampant at the gates of heaven, +and will roar upon every unconverted soul, fiercely accusing every +one that now would gladly enter in through the gates into this +city (Job 18:14; John 5:45). So, then, he that can answer all its +most perfect and legal commands, and that can live in the midst of +devouring fire, and there enjoy God and solace himself, he shall +dwell on high, and shall not be hurt by this law--"His place +of defence shall be the munitions of rocks: bread shall be given +him; his waters shall be sure. Thine eyes shall see the king in +his beauty: they shall behold the land that is very far off" (Isa +33:16,17). Blessed then is he whose righteousness doth answer +every point of the law of God, according to 1 Corinthians 1:30 he +shall be able to escape all those things that shall come to pass, +and to stand before the Son of man; for in himself, our God is a +consuming fire, and man out of Christ, is but as stubble, chaff, +thorns, briars, and fuel for the wrath of this holy and sinner-consuming +God to seize upon for ever (Heb 12:29; Mal 4:1; Matt 3:12; Heb 6:8; +Isa 27:4; 2 Sam 23:6,7). "Who can stand before his indignation? +And who can abide the fierceness of his anger? His fury is poured +out like fire, and the rocks are thrown down by him" (Nahum 1:6). + +Now when these three books are thus opened, there will without +doubt, be sad throbbing and pricking, in every heart that now stands +for his life, before the judgment-seat of Christ, the righteous +Judge; and without all question, they will be studying a thousand +ways to evade and shift the stroke, that by the sin that these +three books do charge them with, will immediately fall upon them. + +But now to cut off all these at a blow, forthwith appear the +witnesses, who are ready to evince, and make full and soul-killing +proof of every particular charged against them. + +[First Witness.]--and the first is God himself. "I," saith he, +"will be a swift witness against the sorcerers, and against the +adulterers, and against false swearers, and against those that +oppress the hireling in his wages, the widow, and the fatherless, +and that turn aside the stranger from his right, and fear not me, +saith the Lord of hosts" (Mal 3:5). + +This must needs be of great sway with every soul, that God should +now come in. I will witness, saith God, that these things of which +you are accused before the Judge are true. I have seen all, know +all, and write down all. There hath not been a thought in your +heart, nor a word in your tongue, but I have known it altogether; +all things have always been open and naked to mine eye (Heb 4:13). +Yea, my eyelids try the children of men (Psa 11:4). I have known +your down-sitting, and your up-rising; and have understood your +thoughts afar off. I have compassed your path, and am well acquainted +with all your ways (Psa 139:1-3). + +1. You have not continued in that state of nature in which I did +at first create you (Eccl 7:29); you have not liked to retain that +knowledge and understanding of God, that you had, and might have +had, by the very book of the creatures (Rom 1). You gave way to +the suggestions of fallen angels, and so your foolish hearts were +darkened and alienated, and estranged from God. + +2. All the creatures that were in the world, have even condemned +you; they have been fruitful, but you fruitless; they have been +fearful of danger, but you foolhardy; they have taken the fittest +opportunity for their own preservation, but thou hast both blindly, +and confidently gone on to thy punishment (Prov 22:3). + +3. Touching the book of my remembrance, who can contradict it? +Do not I fill heaven and earth? saith the Lord. Was not I in all +places to behold, to see, and to observe thee in all thy ways? My +eye saw the thief, and the adulterer, and I heard every lie and +oath of the wicked. I saw the hypocrisy of the dissembler. "They +have committed villany in Israel, and have committed adultery with +their neighbours' wives, and have spoken lying words in my name, +which I have not commanded them; even I know, and am a witness, +saith the Lord" (Jer 29:23). + +4. God will also come in against them for their transgressing his +law, even the law which he delivered on Mount Sinai; he will, I +say, open every tittle thereof in such order and truth: and apply +the breach of each particular person with such convincing argument, +that they will fall down silenced for ever--"Every mouth shall be +stopped, and all the world shall become guilty before God" (Rom +3:19). + +[Second Witness.]--There is yet another witness, for the condemning +the transgressors of these laws, and that is, conscience--"Their +conscience also bearing witness," saith the apostle (Rom 2:15). +Conscience is a thousand witnesses. Conscience, it will cry amen to +every word that the great God doth speak against thee. Conscience +is a terrible accuser, it will hold pace with the witness of God +as to the truth of evidence, to a hair's breadth. The witnesses +of conscience, it is of great authority, it commands guilt,14 +and fasteneth it on every soul which it accuseth; and hence it is +said, "If our heart [or conscience] condemn us" (1 John 3:20). +Conscience will thunder and lighten at this day; even the consciences +of the most pagan sinners in the world, will have sufficiently +wherewith to accuse, to condemn, and to make paleness appear in +their faces, and breaking in their loins, by reason of the force +of its conviction. Oh, the mire and dirt, that a guilty conscience, +when it is forced to speak, will cast up, and throw out before the +judgment-seat! It must out, none can speak peace, nor health, to +that man upon whom God hath let loose his own conscience. Cain +will now cry, "My punishment is greater than I can bear;" Judas +will hang himself; and both Belshazzar and Felix will feel the +joints of their loins to be loosened, and their knees to smite one +against another, when conscience stirreth (Gen 4:13; Matt 27:3; +Dan 5:6; Acts 24:23). When conscience is once thoroughly awakened, +as it shall be before the judgment-seat: God need say no more to +the sinner than Solomon said to filthy Shimei, "thou knowest all +the wickedness which thine heart is privy to" (1 Kings 2:44). As +who should say, Thy conscience knoweth, and can well inform thee +of all the evil, and sin that thou art guilty of. To all which +it answereth, even as face answereth to face in a glass; or as +an echo answereth the man that speaketh; as fast, I say, as God +chargeth conscience will cry out, Guilty, guilty; Lord, guilty of +all, of every whit; I remember clearly all the crimes thou layest +before me. Thus, I say, will conscience be a witness against the +soul, in the day of God. + +[Third Witness.]--As God and conscience will at this day be most +dreadful witnesses against the sinful man; so also will those several +thoughts that have passed through man's heart, be a witness also +against him. As he said before, "Their conscience also baring witness, +and their thoughts the meanwhile accusing, or else excusing one +another; In the day when God shall judge the secrets of men by +Jesus Christ according to my gospel" (Rom 2:15,16). + +The thoughts come in as a witness for God against the sinner upon +the account of that unsteadiness and variety that were in them, +both touching God, and their own selves. Sometimes the man thinks +there is no God, but that everything hath its rise of itself, or +by chance, or fortune--"The fool hath said in his heart, There is +no God" (Psa 14:1). + +Sometimes, again, they think there is a God, but yet they think +and imagine of him falsely. "Thou thoughtest that I was altogether +such an one as thyself," saith God; "but I will reprove thee" (Psa +50:21). + +Men think, that because they can sin with delight: that therefore +God can let them escape without punishment. Nay, oftentimes they +think, that God doth either quite forget their wickedness, or +else that he will be pleased with such satisfaction as they are +pleased to give him, even a few howling prayers (Hosea 7:14), +feigned and hypocritical tears, and weepings, which pass from them +more for fear of the punishment of hell-fire, than because they +have offended so holy, so just, and so glorious a God, and so +loving and so condescending a Jesus (Mal 2:13). + +Sometimes again, they have had right thoughts of something of God, +but not of him together; either thinking so of his justice, as to +drive them from him, and also cause them to put him out of their +mind (Job 21:14). Or else so thinking of his mercy as that they +quite forget his holiness and justice. Now both these are but base +thoughts of God, and so erroneous, and sinful thoughts. + +Sometimes also, they have pretty right thoughts of God, both as +to justice and mercy, but then, through the wretchedness of their +unsatisfied nature, they, against this light and knowledge, do, +with shut eyes, and hardened hearts, rush fiercely, knowingly, and +willingly again into their sins and wickedness (Heb 6:4-6; 10:26; +2 Peter 2:20). + +As men have these various thoughts of God, so also their thoughts +are not steady about themselves. + +Sometimes they think they are sinners, and therefore they have need +of mercy. + +Sometimes again, they think they are righteous, and so have not +so much need; mark, and yet both alike rotten and base; because, +as the last is altogether senseless, so the first is not at all +savingly sensible (Mark 10:17-22; Luke 18:11,12). + +Sometimes again, they think they are gods (Eze 28:1-6); that they +shall never die; or that if they do die, yet they shall never rise +again (1 Cor 15:12); or if they do rise again, yet they shall be +saved, though they have lived vilely and in their sins all the +days of their life (Deu 29:18-20). Now, I say, every one of these +thoughts, with ten thousand more of the like nature, will God +bring in against the rebels in the judgment-day. Which thoughts +shall every one of them be brought forth in their distinct order. +He sheweth to man what is his thought (Amos 4:13). And, again, "I +know that thou canst do every thing, and that no thought can be +with-holden from thee" (Job 42:2). We read, that when the strangers +at Jerusalem did but hear the apostles speak to every one of them +in their own language, how it amazed and confounded them (Acts +2:6-8). But, I say, how will they look and be amazed when God +shall evidently, clearly, and fully speak out all their hearts, +and every thought they have had before them! + +Now the reason and strength of this witness will lie here, that God +will by the variety and crossness that their thoughts had one to +another, and by the contradiction that was in them, prove them +sinners and ungodly; because that, I say, sometimes they thought +there was a God, sometimes again, they thought there was none. +Sometimes they thought, that he was such a God, and sometimes +again, they thought of him quite contrary; sometimes they thought +he was worth regarding, and sometimes they thought he was not; as +also, sometimes they thought he would be faithful, both to mercy, +and justice, and sinners; and sometimes again, they thought he +would not. + +What greater argument now can there be, to prove men, vanity, +froth, a lie, sinners, deluded by the devil, and such as had +false apprehensions of God, his ways, his word, his justice, his +holiness, of themselves, their sins, and every action? + +Now they will indeed appear a very lump of confusion, a mass of +sin, a bundle of ignorance, of atheism, of unbelief, and of all +things that should lay them obnoxious to the judgments of God. +This will God, I say, by mustering up the thoughts of man, and +by shewing of them, that every imagination and thought of their +heart was only evil, and that continually, (by shewing of them +what staggering, drunken, wild, and uncomely thoughts they have +had, both of him, and of themselves,) convince them, cast them, +and condemn them for sinners, and transgressors against the book +of creatures, the book of his remembrance, and the book of the law. +By the variety of their thoughts, they shall be proved unstable, +ignorant, wandering stars, clouds carried with a tempest, without +order or guidance, and taken captive of the devil at his will. + +Now, while the wicked are thus standing upon their trial and lives +before the judgment-seat, and that in the view of heaven and hell, +they, I say, hearing and seeing such dreadful things, both written +and witnessed against every one of them, and that by such books +and such witnesses as do not only talk, but testify, and that with +the whole strength of truth against them: they will then begin, +though poorly, and without any advantage, to plead for themselves, +which plea will be to this effect. + +Lord, we did find in the scriptures, that thou didst send a Saviour +into the world, to deliver us from these sins and miseries. We +heard this Saviour also published, and openly proffered to such +poor sinners as we are. Lord, Lord, we also made profession of this +Saviour, and were many of us frequenters of his holy ordinances. +We have eaten and drank in thy presence, and thou hast taught in +our streets. Lord, we have also some of us, been preachers ourselves, +we have prophesied in thy name, and in thy name have we cast out +devils, and done many wondrous works. Nay, Lord, we did herd among +thy people; we forsook the profane and wicked world, and carried +our shining lamps before us in the face of all men; Lord, Lord, +open to us (Matt 7:21-23; 25:1,2,10,11; Luke 13:24-28). + +And all the while they are thus pleading, and speaking for themselves: +behold, how earnestly they groan, how ghastly they look, and how +now the brinish tears flow down like rivers from their eyes, ever +redoubling their petition, Lord, Lord, Lord, Lord: first thinking +of this thing, and then of that, ever contending, seeking, and +striving to enter in at this strait gate. As Christ saith, "When +once the master of the house is risen up," that is, when Christ +hath laid aside his mediation for sinners, and hath taken upon +him only to judge and condemn; then will the wicked begin to stand +without, and to knock and contend for a portion among them that +are the blessed. Ah, how will their hearts twitter while they +look upon the kingdom of glory! and how will they ache and throb +at every view of hell, their proper place! still crying, O that +we might inherit life, and O that we might escape eternal death! + +Fourth, But now, to take away all cavils and objections, that of +this nature will arise in the hearts of these men: forthwith the +book of life is brought out for a conclusion, and a final end +of eternal judgment. As John saith, "The books were opened; and +another book was opened, which is the book of life: and the dead +were judged out of those things which were written in the books, +according to their works" (Rev 20:12). + +But this book of life, it is not at this time opened, because there +are not any godly to be tried; for as I have shewed before, their +judgment is past and over, before the wicked rise. The book of life, +then, is now opened for further conviction of damned reprobates, +that their mouths may be stopped for ever, as touching all their +cavils, contendings, and arguments against God's proceeding in +judgment with them. For believe it, while God is judging them, +they will fall to judging him again; but he will be justified in +his sayings, and will overcome when he is judged at this day (Rom +3:4-6). Yet not by a hasty and angry casting them away, but by +a legal and convincing proceeding against them, and overthrowing +all their cavils by his manifest and invincible truth. Wherefore, +to cut off all that they can say, he will now open the book of life +before them, and will shew them what is written therein, both as +to election, conversion, and a truly gospel conversation. And will +convince them that they neither are of the number of his elect, +neither were they ever regenerate, neither had they ever a truly +gospel conversation in the world. + +By these three things, then, out of this book, thou, who art not +saved, must at last be judged and overcome. + +1. Here will be tried, whether thou art within that part of this +book wherein all the elect are recorded; for all the elect are +written here, as Christ saith, "Rejoice, because your names are +written in heaven" (Luke 10:20); and again, "In thy book," saith +he to his Father, "all my members were written" (Psa 139:16; Heb +12:22,23). Now, then, if thy name be not found, either among the +prophets, apostles, or the rest of saints, thou must be put by, +as one that is cast away, as one polluted, and as an abominable +branch (Isa 14:19); thy name is wanting in the genealogies and +rolls of heaven (Ezra 2:62), thou art not pricked15 for everlasting +life, therefore thou must not be delivered from that soul-amazing +misery; for there are no souls can, though they would give a +thousand worlds, be delivered at the day of God but such that are +found written in this book. Every one of those that are written, +though never an one of those that are not written, shall in that +day be delivered from the wrath to come (Dan 12:1). + +But, O methinks, with what careful hearts will the damned now begin +to look for their names in this book. Those that, when once the +long-suffering of God waited on them, made light of all admonition, +and slighted the counsel of making their calling and election +sure: would now give thousands of treasures, that they could but +spy their names, though last and least among the sons of God. But, +I say, how will they fail? how will they faint? how will they die +and languish in their souls? when they shall still as they look, +see their names wanting. What a pinch will it be to Cain to see +his brother there recorded, and he himself left out. Absalom will +now swoon, and be as one that giveth up the ghost, when he shall +see David his father, and Solomon his brother written here, while +he withal is written in the earth, among the damned. Thus, I say, +will sadness be added to sadness, in the soul of the perishing +world when they fail of finding their names in this part of "the +book of life of the Lamb slain from the foundation of the world" +(Rev 13:8). + +2. The second part of this book, is that in which is recorded, the +nature of conversion, of faith, love, &c. And those that have not +had the effectual word of God upon them, and the true and saving +operation of grace in their hearts, which is indeed the true life +which is begun in every Christian, they will be found still not +written in this book; for the living, the holy living souls, are +they only that are written therein; as the prophet saith, "and +he that remaineth in Jerusalem, shall be called holy, even every +one that is written among the living in Jerusalem" (Isa 4:3): +Eternal life is already in this life, begun in every soul that +shall be saved; as Christ saith, "He that believeth in me hath +everlasting life." And again, "Whoso eateth my flesh, and drinketh +my blood, hath eternal life; and I will raise him up at the last +day" (John 6:54). And hence they are called the living, that are +written in this book. Here then, the Lord will open before thee, +what conversion is, in the true and simple nature of it, which +when thou beholdest, thou wilt then be convinced, that this thou +hast missed of; for it must needs be, that when thou beholdest by +the records of heaven, what a change what a turn; what an alteration +the work of regeneration maketh on every soul, and in every heart, +where the effectual call, or the call according to his purpose, +is; that thou who hast lived a stranger to this, or that hast +contented thyself with the notion only, or a formal, and feigned +profession thereof: I say, it cannot be but that thou must forthwith +fall down, and with grief conclude, that thou hast no share in +this part of the book of life neither, the living only are written +herein. There is not one dead, carnal, wicked man recorded here. +No; but when the Lord shall at this day make mention of Rahab, of +Babylon, of Philistia, and Ethiopia: that is, of all the cursed +rabble and crew of the damned: then he will say, that this man +was born there--that is, amongst them, and so hath his name where +they have theirs; namely, under the black rod, in the king's +black book, where he hath recorded all his enemies and traitors. +It shall be said of this man, of this ungodly man, that he was born +there (Psa 87:4), that he lived and died in the state of nature, +and so under the curse of God, even as others: for as he said of +wicked Coniah, "Write ye this man childless" (Jer 22:30), so he +saith of every ungodly man that so departeth out of this world, +Write this man graceless. + +Wherefore, I say, among the Babylonians and Philistines; among the +unbelieving Moors and pagans, his name will be found in the day +when it will be inquired where every man was born; for God at this +day, will divide the whole world into these two ranks--the children +of the world, and the children of Zion. Wherefore here is the +honour, the privilege, and advantage that the godly above the +wicked will have at the day of their counting, when the Lord maketh +mention of Zion, it shall be then acknowledged that this and that +(good) man was born in her. "The Lord shall count," saith the +prophet, "when he writeth up the people, that this man was born +there" (Psa 87:6). This man had the work of conversion, of faith, +and grace in his soul. This man is a child of Zion, of the heavenly +Jerusalem, which is also written in heaven (Gal 4:26; Heb 12:23). +Blessed is the people that is in such a case (Psa 144:15). + +But, poor soul, counters16 will not go for gold now; for though so +long as thou didst judge thyself by the crooked rule of thy own +reason, fancy, and affection, thou wast pure in thine own eyes: +yet now thou must be judged alone by the words and rule of the Lord +Jesus: which word shall not now, as in times past, be wrested and +wrung, both this way and that, to smooth thee up in thy hypocrite's +hope and carnal confidence; but be thou king or keser,17 be thou +who thou wilt, the word of Christ, and that with this interpretation +only, it shall judge thee in the last day (John 12:48). + +Now will sinners begin to cry with loud and bitter cries, Oh! ten +thousand worlds for a saving work of grace. Crowns and kingdoms for +the least measure of saving faith, and for the love, that Christ +will say, is the love of his own Spirit. + +Now they will begin also to see the work of a broken and a contrite +spirit, and of walking with God, as living stones, in this world. But +alas! these things appear in their hearts to the damned too late; +as also do all things else. This will be but like the repentance +of the thief, about whose neck is the halter, and he turning off +the ladder; for the unfortunate hap of the damned will be, that +the glory of heavenly things will not appear to them till out of +season. Christ must now indeed be shewed to them, as also the true +nature of faith and all grace; but it will be, when the door is +shut, and mercy gone. They will pray, and repent most earnestly; +but it will be in the time of great waters of the floods of eternal +wrath, when they cannot come nigh him (1 Tim 6:15; Matt 25:10,11; +Psa 32:6). + +Well, then, tell me, sinner, if Christ should now come to judge the +world, canst thou abide the trial of the book of life? art thou +confident that thy profession, that thy conversion, thy faith, +and all other graces thou thinkest thou hast, will prove gold, +silver, and precious stones in this day? Behold, he comes as a +refiner's fire, and as fuller's soap. Shalt thou indeed abide the +melting and washing of this day? Examine, I say, beforehand, and +try thyself unfeignedly; for every one "that doth truth cometh +to the light, that his deeds may be made manifest, that they are +wrought in God" (John 3:21). + +Thou sayest thou art a Christian, that also thou hast repented, +dost believe, and love the Lord Jesus; but the question is, whether +these things will be found of equal length, height, and breadth +with the book of life, or whether, when thou art weighed in the +balance, thou wilt yet be found wanting (Dan 5:27). How if, when +thou comest to speak for thyself before God, thou shouldst say +Sibboleth instead of Shibboleth: that is, though almost, yet not +rightly and naturally the language of the Christians (Judg 12:6). + +If thou miss but one letter in thy evidence, thou art gone; for +though thou mayest deceive thy own heart with brass, instead of +gold, and with tin instead of silver, yet God will not be so put +off (Gal 6:7). You know how confident the foolish virgins were, +and yet how they were deceived. They herded with the saints, they +went forth from the gross pollutions of the world, they every +one had shining lamps, and all went forth to meet the bridegroom, +and yet they missed the kingdom; they were not written among the +living at Jerusalem; they had not the true, powerful, saving work +of conversion, of faith, and grace in their souls: they that are +foolish take their lamps, but take no oil, no saving grace, with +them (Matt 25:1-4). Thus you see how sinners will be put to it +before the judgment-seat from these two parts of this book of life. +But, + +3. There is yet another part of this book to be opened, and that +is, that part of it in which are recorded those noble and Christian +acts, that they have done since the time of their conversion and +turning to Christ. Here, I say, are recorded the testimony of the +saints against sin and antichrist; their suffering for the sake +of God, their love to the members of Christ, their patience under +the cross, and their faithful frequenting the assemblies of the +saints, and their encouraging one another to bear up in his ways +in the worst of times; even when the proud were called happy, and +when they that wrought wickedness were even set up. As he there +saith, "Then they that feared the Lord spake often one to another: +and the Lord hearkened, and heard it, and a book of remembrance +was written before him for them that feared the Lord, and that +thought upon his name" (Mal 3:16). + +For indeed, as truly as any person hath his name found in the first +part of this book of life, and his conversion in the second; so +there is a third part, in which there are his noble, spiritual, and +holy actions recorded and set down. As it is said by the Spirit +to John, concerning those that suffered martyrdom for the truth of +Jesus, "Write, Blessed are the dead which die in the Lord:--Yea, +saith the Spirit, that they may rest from their labours; and their +works do follow them" (Rev 14:13). + +And hence it is that the labours of the saints and the book of life, +are mentioned together, signifying that the travels, and labours, +and acts of the godly, are recorded therein (Phil 4:3). + +And hence it is again, that the Lord doth tell Sardis, that those +among them that stood it out to the last gasp, in the faith and +love of the gospel, should not be blotted out of the book of life; +but they, with the work of God on their soul, and their labour +for God in this world; should be confessed before his Father, and +before his angels (Rev 3:5). + +This part of this book, is in another place called, "The book +of the wars of the Lord," (Num 21:14), because in it, I say, are +recorded these famous acts of the saints against the world, flesh, +and the devil. + +You find also, how exact the Holy Ghost is, in recording the travels, +pains, labour, and goodness of any of the children of Israel, in +their journey from Egypt to Canaan, which was a representation of +the travels of the saints, from nature to grace, and from grace +to glory. King Ahasuerus, kept in his library a book of records, +wherein was written, the good service that his subjects did for +him at any time, which was a type also of the manner and order of +heaven. And as sure as ever Mordecai, when search was made in the +rolls, was found there to have done such and such service for the +king and his kingdom (Esth 6:1,2): so surely will it be found, what +every saint hath done for God, at the day of inquiry. You find in +the Old Testament also, still as any of the kings of Judah died, +there was surely a record in the book of Chronicles, of their +memorable acts and doings for their God, the church, and the +commonwealth of Israel, which still doth further hold forth unto +the children of men, this very thing, that all the kings of the +New Testament, which are the saints of God, have all their acts, +and what they have done for their God, &c., recorded in the book +of Chronicles in the heavenly Jerusalem. + +Now, I say, when this part of the book of life shall be opened, +what can be found in it, of the good deeds and heaven-born actions +of wicked men? Just nothing; for as it is not to be expected that +thorns should bring forth grapes, or that thistles should bear +figs: so it cannot be imagined, that ungodly men should have +anything to their commendations, recorded in this part of the book +of life. What hast thou done, man, for God in this world? Art thou +one of them that hast set thyself against those strong strugglings +of pride, lust, covetousness, and secret wickedness, that remain +in thy heart, like Job and Paul? (Job 1:8; 2 Cor 10:4,5). And do +these strugglings against these things, arise from pure love to +the Lord Jesus, or from some legal terrors and conviction for sin +(Gal 5:6). Dost thou, I say, struggle against thy lusts, because +thou dost in truth, love the sweet, holy, and blessed leadings of +the Spirit of the Lord Jesus; its leadings of thee, I say, into +his blood and death, for thy justification and deliverance from +wrath to come (Phil 3:6-8; 2 Cor 5:14). + +What acts of self-denial, hast thou done for the name of the Lord +Jesus, among the sons of men? I say, what house, what friend, what +wife, what children, and the like, hast thou lost, or left for the +word of God, and the testimony of his truth in the world? (Matt +19:27,28; Rev 12:11). Wast thou one of them, that didst sigh, and +afflict thyself for the abominations of the times? and that Christ +hath marked and recorded for such an one? (Eze 9:4; Zeph 3:18). + +In a word, art thou one of them, that wouldst not be won, neither +by fear, frowns, nor flatteries, to forsake the ways of God, or +wrong thy conscience? or art thou one of them that slightest those +opportunities that Satan and this world did often give thee to +return to sin in secret (Heb 11:15). These be the men whose praise +is in the gospel, and whose commendable and worthy acts are recorded +before the Judge of all the world. Alas, alas, these things are +strange things to a carnal and wicked man. Nothing of this hath +been done by him in this life, and therefore how can any such be +recorded for him in the book of life? wherefore he must needs be +shut out of this part also. As David saith, "Let them be blotted +out of the book of the living, and not be written with the righteous" +(Psa 69:28). + +Thus I say, the wicked will find nothing for their comfort, either +in the first part of this book, where all the names of the elect +are, neither will they find anything in the second part thereof, +where are recorded the true nature and operation of effectual +conversion, of faith, or love, or the like; and I say, neither +can anything be found in this third part, wherein are recorded the +worthy acts, and memorable deeds of the saints of the Lord Jesus. +Thus, when Christ therefore hath opened before them this book of +life, and convinced the ungodly at this day out of it, he will +then shut it up again, saying, I find nothing herein that will do +you good; you are none of my elect, you are the sons of perdition. +For as these things will be found clear and full in the book of +life, so they will be found effectually wrought in the hearts +of the elect, all whose conversion and perseverance shall now be +opened before thine eyes, as a witness, I say, of the truth of what +thou here seest opened before thee, and also of thy unregenerate +estate. Now, thou wilt see what a turn, what a change, and what +a clinging to God, to Christ, and his word and ways; there was +found in the souls of the saved ones! Here shall be seen also how +resolvedly, unfeignedly, and heartily the true child of God did +oppose, resist, and war against his most dear and darling lusts +and corruptions. Now the saints are hidden ones, but then they +shall be manifest; this is the morrow in which the Lord will shew +who are his, and who they are that fear the Lord, and who that +fear him not (Psa 83:3; 1 Sam 8:19; Num 16:5; Mal 3:18). Now you +shall see how Abraham left his country (Heb 11:8); how close good +Lot did stick to God in profane and wicked Sodom (2 Peter 2:7,8); +how the apostles left all to follow Jesus Christ (Matt 19:29); and +how patiently they took all crosses, afflictions, persecutions, +and necessities for the kingdom of heaven's sake; how they endured +burning, striving, stoning, hanging, and a thousand calamities; how +they manifested their love to their Lord, his cause, and people in +the worst of times, and in the days when they were most rejected, +slighted, abused, and abased; "then shall the King say to them on +his right hand, (and that when all the devils and damned sinners +stand by,) Come, ye blessed of my Father, inherit the kingdom +prepared for you from the foundation of the world: (you are indeed +the truly converted souls, as appears by the grace that was in +your hearts) for I was an hungered, and ye gave me meat: I was +thirsty, and ye gave me drink: I was a stranger, and ye took me in: +Naked, and ye clothed me: I was sick, and ye visited me: I was in +prison, and ye came unto me" (Matt 25:34-36). You owned me, stood +by me, and denied yourselves to nourish me and my poor members, +in our low, and weak, and most despised condition. This, I say, +the world shall see, hear, and be witnesses of, against themselves +and their souls for ever; for how can it be, but these poor damned +sinners should be forced to confess, that they were both Christless +and graceless, when they shall find, both in the book of life, and +in the hearts of the holy and beloved souls, that which themselves +are quite barren of, and greatest strangers to. The saints, by +the fruits of regeneration, even in this world, do testify to the +world, not only the truth of conversion in themselves, but also +that they are yet Christless, and so heavenless, and salvationless, +that are not converted (1 Tim 6:12; 1 Thess 2:10; 2 Tim 2:2). But +alas! while we are here, they will evade this testimony, both of +our happiness, by calling our faith, phantasy; our communion with +God, delusion; and the sincere profession of his word before the +world, hypocrisy, pride, and arrogancy: yet, I say, when they see +us on the right hand of Christ, commingled among the angels of +light, and themselves on his left hand, and commingled with the +angels of darkness; and, I say, when they shall see our hearts and +ways opened before their eyes, and owned by the Judge for honest +hearts and good ways, and yet the same ways that they hated, +slighted, disowned and contemned, what will they, or what can they +say, but thus--We fools counted their lives madness, and their end +to be without honour; but how are they numbered with the saints, +and owned by God and Christ! + +And truly, was it not that the world might, by seeing the turn that +is wrought on the godly at their conversion, be convinced of the +evil of their ways, or be left without excuse the more in the day +of God, (with some other reasons) they should not, I am persuaded, +stay so long from heaven as they do, nor undergo so much abuse +and hardship as frequently befalls them. God, by the lengthening +out the life of his people that are scattered here and there +among men in this world, is making work for the day of judgment, +and the overthrow of the implacable, for ever and ever; and, as +I have said, will by the conversion, life, patience, self-denial, +and heavenly-mindedness of his dear children, give them a heavy +and most dreadful blow. Now, when God hath thus laid open the +work of grace, both by the book of life and the Christian's heart: +then, of itself will fall to the ground, their pleading what gifts +and abilities they had in this world; they will now see that gifts, +and grace, are two things: and also, that whosoever is graceless, +let their gifts be never so excellent, they must perish and be lost +for ever; wherefore, for all their gifts, they shall be found the +workers of iniquity, and shall so be judged and condemned (Matt +7:22,23). That is a notable place in the prophecy of Ezekiel, "Thus +saith he Lord GOD," saith he, "If the prince," the Prince of Life, +"give a gift to any of his sons,"--that is, to any that are truly +gracious--"the inheritance," or the profit that he gets thereby, +"shall be his son's"--that is, for the exercise of his gift he +shall receive a reward; "but if he give a gift of his inheritance +to one of his servants," that is not a son, "then it shall be +his" but "to the year of liberty; after, it shall return to the +prince," &c. (Eze 46:16,17). This day of liberty it is now, when +the Judge is set upon the throne to judgment, even the glorious +liberty of the children of God (Rom 8:21), wherefore then will +Christ say to them that stand by, "Take from him the pound, and +give it to him that hath ten pounds. This servant must not abide +in the house for ever, though with the son it shall be so" (John +8:35; Luke 19:24). A man may be used as a servant in the church of +God, and may receive many gifts, and much knowledge of the things +of heaven, and yet at last himself be no more than a very bubble +and nothing (1 Cor 13:1-3). + +But now, I say, at this day, they shall clearly see the difference +between gifts and grace, even as clearly, as now they that have +eyes can see the difference between gifts and ignorance, and very +foolishness. This our day doth indeed abound with gifts; many +sparkling wits are seen in every corner; men have the word and +truths of Christ at their fingers' ends; but alas, with many, +yea, a great many, there is nought but wits and gifts; they are +but words, all their religion lieth in their tongues and heads, +the power of what they say and know, it is seen in others, not +in themselves. These are like the lord on whom the king of Israel +leaned, they shall see the plenty, the blessed plenty that God +doth provide, and will bestow upon his church, but they shall not +taste thereof (2 Kings 7:17-20). + +Obs. First. Before I conclude this matter, observe, [first,] that +among all the objections and cavils that are made, and will be +made, by the ungodly, in the day of the Lord Jesus, they have not +one hump18 about election and reprobation; they murmur not at all +that they were not predestinated to eternal life; and the reason +is, because then they shall see, though now they are blind, that +God could in his prerogative royal, without prejudice to them that +are damned, choose and refuse at pleasure; and besides, they at +that day shall be convinced, that there was so much reality and +downright willingness in God, in every tender of grace and mercy +to the worst of men; and also so much goodness, justness, and +reasonableness in every command of the gospel of grace, which they +were so often entreated and beseeched to embrace, that they will +be drowned in the conviction of this, that did refuse love, grace, +reason, &c.: love, I say, for hatred, grace for sin, and things +reasonable, for things unreasonable and vain. Now they shall see +they left glory for shame, God for the devil, heaven for hell, light +for darkness. Now they shall see that though they made themselves +beasts, yet God made them reasonable creatures, and that he +did with reason expect that they should have adhered to, and have +delighted in, things that are good, and according to God; yea, now +they shall see, that though God did not determine to bring them to +heaven against their hearts and wills, and the love that they had +to their sins: yet then they shall be convinced, that God was far +from infusing anything into their souls, that should in the least +hinder, weaken, obstruct, or let them in seeking the welfare of +their souls. Now men will tattle and prattle at a mad rate, about +election and reprobation, and conclude, that because all are not +elected, therefore God is to blame that any are damned: but then +they will see, that they are not damned because they were not +elected, but because they sinned; and also that they sinned, not +because God put any weakness into their souls, but because they +gave way, and that willfully, knowingly, and desperately, to Satan +and his suggestions; and so turned away from the holy commandment +delivered unto them; yea, then they will see, that though God at +some times did fasten his cords about their heads, and heels, and +hands, both by godly education, and smarting convictions, yet they +rushed away with violence from all, saying, "Let us break their +bands asunder, and cast away their cords from us" (Psa 2:3). God +will be justified in his sayings, and clear when he judgeth (Psa +51:4), though thy proud ignorance thinks to have, and to multiply, +cavils against him. + +Obs. Second. But secondly, as the whole body of the elect, by the +nature of conversion in their hearts, shall witness a non-conversion +in the hearts of the wicked; and as the ungodly shall fall under +the conviction of this cloud of witnesses: so, to increase their +conviction, there will also be opened before them all the labours +of the godly, both ministers and others, and the pains that they +have taken, to save, if it had been possible, these damned wretches; +and now will it come burning hot upon their souls, how often they +were forewarned of this day; now they shall see, that there was +never any quarter-sessions, nor general jail-delivery more publicly +foretold of, than this day. You know that the judges before they +begin their assizes, do give to the country in charge, that they +take heed to the laws and statutes of the king. Why rebel, thou +shalt be at this day convicted, that every sermon thou hast heard, +and that every serious debate thou hast been at about the things +of God, and laws of eternity, they were to thee as the judge's +charge before the assizes and judgment began. Every exhortation of +every minister of God, it is as that which Paul gave to Timothy, +and commanded him to give in charge to others--"I charge thee before +God, and the Lord Jesus Christ, and the elect angels," saith he, +"that thou observe these things;" and again, "I give thee charge +in the sight of God, who quickeneth all things, and before Jesus +Christ, who before Pontius Pilate witnessed a good confession; +That thou keep this commandment without spot, unrebukeable, until +the appearing of our Lord Jesus Christ" (1 Tim 5:21; 6:13,14). These +things give in charge, saith he, that they may be blameless. This, +I say, hast thou heard and seen, and yet thou hast not held fast, +but hast cast away the things that thou hast heard, and hast been +warned of: alas! God will multiply his witnesses against thee. + +1. Thy own vows and promises shall be a witness against thee, that +thou hast, contrary to thy light and knowledge, destroyed thy soul, +as Joshua said to the children of Israel, when they said the Lord +should be their God. Well, saith he, "Ye are witnesses against +yourselves that ye have chosen you the Lord, to serve him." That +is, if now you turn back again, even this covenant and resolution +of yours will in the great day be a witness against you--"And they +said, We are witnesses" (Josh 24:22). + +2. Every time you have with your mouth said well of godliness, and +yet gone on in wickedness; or every time you have condemned sin +in others, and yet have not refrained it yourselves; I say, every +such word and conclusion that hath passed out of thy mouth, sinner, +it shall be as a witness against thee in the day of God, and the +Lord Jesus Christ; as Christ saith, "By thy words thou shalt be +justified, and by thy words thou shalt be condemned" (Matt 12:37). +I observe, that talk with who you will, they will with their mouth +say, serving of God, and loving of Christ, and walking in ways of +holiness, are best, and best will come of them. I observe again, +that men that are grossly wicked themselves, will yet, with heavy +censures and judgments, condemn drunkenness, lying, covetousness, +pride, and whoring, with all manner of abominations in others; +and yet, in the meantime, continue to be neglecters of God, and +embracers of sin and the allurements of the flesh themselves. Why, +such souls, every time they speak well of godliness, and continue +in their sins; they do pass judgment upon themselves, and provide +a witness, even their own mouth, against their own soul, at the +judgment-seat--"Out of thy own mouth," saith Christ, "will I judge +thee, thou wicked servant;" thou knewest what I was, and that +I loved to see all my servants zealous, and active for me, that +at my coming, I might have received again what I gave thee, with +increase; thou oughtest therefore to have been busying thyself in +my work, for my glory, and thy own good; but seeing thou hast, +against thy own light and mouth gone contrary: Angels, take this +unprofitable servant, and cast ye him into utter darkness, there +shall be weeping and gnashing of teeth; he sinned against his +light, he shall go to hell against his will (Matt 25:26-31). + +The very same I say, will befall all those that have used their +mouth to condemn the sins of others, while they themselves live +in their sins. Saith God, O thou wicked wretch, thou didst know +that sin was bad, thou didst condemn it in others, thou dist also +condemn, and pass judgment upon them for their sin, "Therefore +thou art inexcusable, O man, whosoever thou art that judgest: for" +thou that judgest dost the same thing; wherefore, "wherein thou +hast judged another, thou condemnest thyself." I must therefore, +saith Christ, look upon thee to be no other but a sinner against +thy own mouth, and cannot but judge thee as a despiser of my +goodness, and the riches of my forbearance; by which means, thou +hast treasured up wrath against this day of wrath, and revelation +of the righteous judgment of God (Rom 2:1-5). He that knoweth to +do good, and doth it not, to him it is sin. Thus will God, I say, +judge and condemn poor sinners, even from and by themselves, to +the fire, that lake of brimstone and fire. + +3. God hath said in his word, that rather than there shall want +witness at the day of judgment, against the workers of iniquity: +the very dust of their city, that shall cleave to his messengers +that publish the gospel shall itself be a witness against them; +and so Christ bid his servants say--"Into whatsoever city ye enter, +and they receive you not, go your ways out into the streets of the +same, and say, Even the very dust of your city, which cleaveth on +us, we do wipe off against you": &c. "But I say unto you," saith +he to his ministers, "it shall be more tolerable for Sodom" at +the judgment "than for that city" (Luke 10:10-12). + +It may be, that when thou hearest that the dust of the street, +(that cleaveth to a minister of the gospel, while thou rejectest +his word of salvation,) shall be a witness against thee at the +day of judgment: thou wilt be apt to laugh, and say, The dust a +witness! Witnesses will be scarce where dust is forced to come in +to plead against a man. Well sinner, mock not; God doth use to +confound the great and mighty by things that are not, and that +are despised. And how sayest thou? If God had said by a prophet +to Pharaoh, but two years before the plague, that he would shortly +come against him with one army of lice, and a second army of +frogs, and with a third army of locusts, &c., and would destroy +his land, dost thou think it had been wisdom in Pharaoh, now to +have laughed such tidings to scorn? "Is anything too hard for the +Lord? Hath he said it, and shall he not bring it to pass?" You +shall see in the day of judgment, of what force all these things +will be, as witnesses against the ungodly. + +Many more witnesses might I here reckon up, but these at this time +shall suffice to be nominated; for out of the mouth of two or three +witnesses, every word shall be established (2 Cor 13:1). "And at +the mouth of two or three witnesses, shall he that is worthy of +death, be put to death" (Deu 17:6; John 8:17). + +[Fourth--the sentence of the ungodly.] Thus then, the books being +opened, the laws read, the witnesses heard, and the ungodly +convicted; forthwith the Lord and Judge proceeds to execution. + +[THE SENTENCE AND PUNISHMENT OF THE WICKED.] + +And to that end doth pass the sentence of eternal death upon them, +saying, "Depart from me, ye cursed, into everlasting fire, prepared +for the devil and his angels" (Matt 25:41). You are now by the +book of the creatures, by the book of God's remembrance, by the +book of the law, and by the book of life, adjudged guilty of high +treason against God and me; and as murderers of your own souls, +as these faithful and true witnesses here have testified, every +one of them appearing in their most upright testimony against +you. Also, you never had a saving work of conversion, and faith, +passed upon you, you died in your sins; neither can I find anything +in the last part of this book that will serve your turn, no worthy +act is here recorded of you--When "I was an hungered, and ye gave +me no meat": when "I was thirsty, ye game me no drink: when I was +a stranger, ye took me not in: I was naked, but ye clothed me not: +I was sick and in prison, but ye visited me not": I have made a +thorough search among the records of the living, and find nothing +of you, or of your deeds, therein--"Depart from me, ye cursed," +&c. (Matt 25:42,43). + +Thus will these poor ungodly creatures be stripped of all hope +and comfort, and therefore must need fall into great sadness and +wailing, before the Judge; yea, crying out, as being loath to +let go all for lost; and even as the man that is fallen into the +river, will catch hold of anything when he is struggling for life, +though it tend to hold him faster under the water to drown him: +so, I say, while these poor creatures, as they lie struggling and +twining under the ireful countenance of the Judge; they will bring +out yet one more faint and weak groan, and there goes life and +all; their last sigh is this--Lord, when saw we thee an hungered, +and gave thee no meat: or when saw we thee thirsty, and gave thee +no drink? when saw we thee a stranger, and took thee not in? or +naked, and clothed thee not? or when wast thou sick, or in prison, +and we did not minister unto thee? (Matt 25:44). + +Thus you see, how loath the sinner is now to take a "nay" of life +everlasting. He that once would not be persuaded to close with the +Lord Jesus, though one should have persuaded him with tears of +blood: behold how fast he now hangs about the Lord, what arguments +he frames with mournful groans; how with shifts and words he seeks +to gain the time, and to defer the execution: Lord, open unto us! +Lord, Lord, open unto us! (Matt 25:11). Lord, thou hast taught in +our streets, and we have both taught in thy name and in thy name +have we cast out devils (Matt 7:22). We have eaten and drank in +thy presence (Luke 13:26). And when did we see thee an hungry, or +thirsty, or a stranger, or naked, or sick, or in prison, and did +not minister to thee? (Matt 25:10,11). O poor hearts! how loath, +how unwillingly do they turn away from Christ! How loath are they +to partake of the fruit of their ungodly doings! Christ must say, +Depart once, and depart twice, before they will depart. When he +hath shut the door upon them, yet they knock, and cry, "Lord, open +unto us;" when he hath given them their answer, "that he knows +them not," yet they plead and mourn. Wherefore he is fain to answer +again, "I tell you, I know you not whence you are; depart" (Luke +13:25-27). + +"DEPART." O this word, Depart! How dreadful is it! with what weight +will it fall on the head of every condemned sinner! For you must +note, that while the ungodly stand thus before the Judge; they +cannot choose but have a most famous view both of the kingdom of +heaven, and of the damned wights in hell. Now they see the God of +glory, the King of glory, the saints of glory, and the angels of +glory; and the kingdom in which they have their eternal abode. Now, +they also begin to see the worth of Christ, and what it is to be +smiled upon by him; from all which they must depart; and as I say, +they shall have the view of this; so they will most famously19 +behold the pit, the bottomless pit, the fire, the brimstone, and +the flaming beds that justice hath prepared for them of old (Jude +4). Their associates also, will be very conspicuous, and clear +before their watery eyes. They will see now, what and which are +devils, and who are damned souls; now their great-grandfather +Cain, and all his brood, with Judas and his companions, must be +their fellow-sighers in the flames and pangs for ever. O heavy +day! O heavy word! + +This word "depart," therefore, it looketh two ways, and commands +the damned to do so too. Depart from heaven, depart to hell; depart +from life, depart to death: "depart from me"--now the ladder doth +turn from under them indeed.20 + +The Saviour turns them off, the Saviour throws them down. He hath +given him authority to execute judgment also, because he is the +Son of man (John 5:27). Depart from me: I would come to have done +you good; but then you would not. Now then, though you would have +it never so willingly, yet you shall not. + +"Depart from me, ye cursed." You lie open to the stroke of justice +for your sins; ye forsaken, and left of God, ye vessels of wrath, +ye despisers of God and goodness, you must now have vengeance feed +on you; for you did, when you were in the world, feed on sin, and +treasure up wrath against this day of wrath, and revelation of the +righteous judgment of God (Rom 2:3-6). + +"Depart, ye cursed, into everlasting fire." Fire is that which of +all things is the most insufferable and insupportable. Wherefore, +by fire, is shewed the grievous state of the ungodly, after +judgment. Who can eat fire, drink fire, and lie down in the midst +of flames of fire? Yet this must the wicked do. Again; not only +fire, but everlasting fire. "Behold how great a fire a little +matter kindleth." A little sin, a little pleasure, a little unjust +dealing and doing; what preparation is made for the punishment +thereof. And hence it is, that the fire into which the damned fall, +is called the lake, or sea of fire--"And whosoever," saith John, +"was not found written in the book of life was cast into the lake +of fire and brimstone" (Rev 20:15). Little did the sinner seriously +think, that when he was sinning against God, he was making such +provision for his poor soul; but now 'tis too late to repent, his +worm must never die, and his fire never shall be quenched (Mark +9:48). Though the time in which men commit sin is short, yet the +time of God's punishing of them for their sin, is long. + +"Depart from me, ye cursed, into everlasting fire, prepared for the +devil and his angels." In that he saith, "prepared for the devil +and his angels": he insinuates a further conviction upon the +consciences of the damned. As if he had said, As for this fire +and lake that you must go to, though you thought but little of +it, because you were careless, yet I did betimes put you in mind +of what would be the fruits of sin; even by preparing of this +judgment for the devil and his angels. The devil in his creation +is far more noble than you; yet when he sinned, I spared him not. +He sinned also before man; and I, upon his sinning, did cast him +down from heaven to hell, and did hang the chains of everlasting +darkness upon him (Jude 6), which might, yea, ought to have been +a fair item to you to take heed, but you would not (Gen 3:2-5). +Wherefore, seeing you have sinned as he hath done, and that too, +after he had both sinned, and was bound over to eternal punishment; +the same justice that layeth hold on these more noble creatures, +must surely seize on you (Rev 20:1). The world should be convinced of +judgment then, "because the prince of this world is judged" (John +16:8). And that before they came to this condition of hearing the +eternal sentence rattle in their ears; but seeing they did not +regard it then, they must and shall feel the smart of it now. +"Depart from me, ye cursed, into everlasting fire, prepared for +the devil and his angels." + +God would have men learn both what mercy and justice is to them, +by his shewing it to others; but if they be sottish and careless +in the day of forbearance, they must learn by smarting in the day +of rebukes and vengeance. Thus it was with the old world; God gave +them one hundred and twenty years' warning, by the preparation of +Noah, for the flood that should come; but forasmuch as they then +were careless, and would not consider the works of the Lord, nor +his threatening them by this preparation: therefore he brought in +the flood upon the world of the ungodly, as he doth here the last +judgment upon the workers of iniquity, and sweeps them all away +in their willful ignorance (Matt 24:37-39). + +Wherefore, I say, the Lord Chief Judge by these words, "Prepared +for the devil and his angels," doth as good as say, This fire into +which now I send you, it did of itself, even in the preparation of +it, had you considered it, forewarn you of this that now is come +upon you. Hell-fire is no new, or unheard-of thing; you cannot now +plead, that you heard not of it in the world, neither could you +with any reason judge, that seeing I prepared it for angels, for +noble, powerful, and mighty angels; that you, poor dust and ashes, +should escape the vengeance. + +"Depart from me, ye cursed, into everlasting fire, prepared for the +devil and his angels": The sentence being thus passed, it remains +now, the work being done, that every one goeth to his eternal +station. Wherefore, forthwith this mighty company, do now with +heavy heart, return again from before the judgment-seat: and that +full hastily, God knoweth, for their proper centre, is the hell +of hell; into which they descend like a stone into a well, or like +Pharaoh into the bottom of the Red Sea (Exo 15:10). For all hope +being now taken from them, they must needs fall with violence, into +the jaws of eternal desperation, which will deal far worse with +the souls of men, and make a greater slaughter in their tortured +consciences, than the lions in the den with Daniel, could possibly +do with the men that were cast in among them (Dan 6:24). + +This is that which Paul calleth eternal judgment (Heb 6:2), because +it is that which is last and final. Many are the judgments that +God doth execute among the sons of men, some after this manner, +and some after that; divers of which, continue but for awhile, and +none of them are eternal; no, the very devils and damned spirits +in hell, though there, is the longest and most terrible of all +the judgments of God, yet on foot: yet I say, they must pass under +another judgment, even this last, great, and final judgment--"The +angels which kept not their first estate, but left their own +habitation, he hath reserved in everlasting chains under darkness, +unto the judgment of the great day" (Jude 6). And so also it is +with damned souls; for both Sodom and Gomorrah, with all other, +though already in hell in their souls; yet they must, as I have +before shewed, all arise to this judgment, which will be their final +judgment. Other of the judgments of God, as they have an end, so +the end of many of them prove the profit of those on whom they are +inflicted, being I say, God's instrument of conversion to sinners; +and so may fitly be compared to those petty judgments among men, +as putting in the stocks, whipping, or burning in the hand: which +punishments, and judgments, do often prove profitable to those that +are punished with them; but eternal judgment, it is like those +more severe judgments among men, as beheading, shooting to death, +hanging, drawing and quartering, which swoop21 all, even health, +time, and the like, and cut off all opportunity of good, leaving no +place for mercy or amendment--"These shall go away into everlasting +punishment," &c. (Matt 25:46). This word, "depart," &c., is the +last word the damned for ever are like to hear--I say, it is the +last voice, and therefore will stick longest, and with most power, +on their slaughtered souls; there is no calling of it back again; +it is the very wind-up of eternal judgment. + +Thus then, the judgment being over, the kingdom ceaseth to be any +longer in the hand of the man Christ Jesus; for as the judges here +among men, when they have gone their circuit, do deliver up their +commission to the king; so Christ the judge, doth now deliver up +his kingdom to his Father (Matt 21:8), and now, all is swallowed +up of eternity. The damned are swallowed up of eternal justice and +wrath; the saved, of eternal life and felicity; and the Son also +delivereth up, I say, the kingdom to the Father, and subjects +himself under him that did put all things under him, that God may +be all in all (1 Cor 15:24-28). + +For now is the end come, and not before, even the end of the reign +of death itself; for death, and hell, and sinners, and devils, +must now [fall] together into the lake, that burns with fire and +brimstone (Rev 20:14,15). And now is the end of Christ's reign, as +the Son of man; and the end of the reign of the saints with him, +in this his kingdom, which he hath received of his Father for his +work sake, which he did for him, and for his elect. "Then cometh +the end," saith Paul, "when he shall have delivered up the kingdom +to God, even the Father;" But when shall that be? Why, he answers +saying, "When he shall have put down all rule and all authority +and power. For he must reign," saith he, "till he hath put all +enemies under his feet," which will not be until the final sentences +and judgment be over; for "the last enemy that shall be destroyed +is death. For he (God) hath put all things under his feet. But +when he saith, All things are put under him, it is manifest that +he is excepted which did put all things under him. And when all +things shall be subdued unto him, then shall the Son also himself +be subject unto him that put all things under him, that God may +be all in all" (1 Cor 15:24-28). + +All things being now at this pass--to wit, every one being in its +proper place, God in his, Christ in his, the saint in his, and the +sinner in his; I shall conclude with this brief touch upon both +the state of the good and bad after this eternal judgment-- + +The righteous now shall never fear death, the devil, and hell more; +and the wicked shall never hope of life. + +The just shall ever have the victory over these things: but the +wicked shall everlastingly be swallowed up of them. + +The holy shall be in everlasting light: but the sinner in everlasting +darkness. Without light, I say, yet in fire ever burning, yet not +consumed; always afraid of death and hell, vehemently desiring to be +annihilated to nothing. Continually fearing to stay long in hell, +and yet certainly sure they shall never come out of it. Ever +desiring the saints' happiness, and yet always envying their +felicity. They would have it, because it is easy and comfortable; +yet cannot abide to think of it, because they have lost it for ever. +Ever laden with the delight of sin; and yet that is the greatest +torture; always desiring to put it out of their mind, and yet +assuredly know they must for ever abide the guilt and torment +thereof. + +The saints are always inflamed with the consideration of the grace +that once they embraced; but the wicked, most flamingly tormented +with the thoughts of rejecting and refusing it. + +The just, when they think of their sins, they are comforted with +the thoughts of their being delivered from them; but the ungodly, +when they think of their righteousness, will gnaw themselves, to +think that this would not deliver them from hell. + +When the godly think of hell, it will increase their comfort; but +when the wicked think of heaven, it will twinge them like a serpent. +Oh, this eternal judgment! What would a damned soul give that +there might be, though after thousands and hundreds of thousands +of millions of years, an end put to this eternal judgment. But +their misery is, they have sinned against a God that is eternal; +they have offended that justice that will never be satisfied; and +therefore they must abide the fire that never shall be quenched. +Here is judgment, just and sad. + +Again; as it will be thus with good and bad in general, so again, +more particularly, when the wicked are thus adjudged and condemned, +and also received of the fiery gulf, then they shall find, That +as he that busieth himself to do good, shall have more glory than +others; so they that have been more busy and active in sin than +others, they shall have more wrath and torment than others. For +as doing good abundantly, doth enlarge the heart to receive and +hold more glory: so doing evil abundantly, doth enlarge the heart +and soul to receive punishment so much the more. And hence it is +that you have such sayings as these--It shall be more tolerable +in the judgment for Sodom than for others (Luke 10:12)--that is, +than for those that had sinned against much greater light and +mercy. "For these," as he saith in another place, "shall receive +greater damnation" (Luke 20:47). Yea, it standeth to reason, that +he who had most light, most conviction, most means of conversion, +and that was highest towards heaven, he must needs have the greatest +fall, and so sink deepest into the jaws of eternal misery. As one +star--that is, as one saint--differeth from another in heaven; so +one damned soul shall differ from another in hell. It is so among +the devils themselves; they are some worse than others; Beelzebub +is the prince, or chief of the devils (Matt 9:34; Mark 3:22). +That is, one that was most glorious in heaven; chief among the +reprobate angels before his fall (Isa 14:12), and therefore sinned +against the greater light, mercy, and goodness; and so became the +chief for wickedness, and will also have as the wages thereof, the +chief of torments. For that will be true of the damned in hell, +which is prayed for against Babylon.--"How much she hath glorified +herself, and lived deliciously, so much torment and sorrow give +her" (Rev 18:7). Can it be imagined that Judas should have no more +torment, who betrayed the Prince of life and Saviour of the world, +than others who never came near his wickedness by ten thousand +degrees? He that knew his master's will, and prepared not himself, +neither did according to his will, shall be beaten with many +stripes; with many more stripes, than others that through ignorance +did commit sin worthy of many stripes. But what should I thus +discourse of the degrees of the torments of the damned souls in +hell? For he that suffers least, will the waters of a full cup be +wrung out to him; the least measure of wrath, it will be the wrath +of God, eternal and fiery wrath, insupportable wrath; it will lay +the soul in the gulf of that second death, which will for ever have +the mastery over the poor damned perishing sinner. "And death and +hell were cast into the lake of fire. This is the second death. +And whosoever was not found written in the book of life was cast +into the lake of fire" (Rev 20:14,15). + + +FOOTNOTES: + +1 Bunyan quotes this from the Genevan or Puritan version; our +present translation has "in our body."--Ed. + +2 From the verb "to chit," to sprout--to shoot at the end of the +grain; provincial and almost obsolete.--Ed. + +3 These ideas are as new as they are striking and splendid. Our +vile bodies, when raised from the dust, shall be spiritual--like +that of Christ--with him in glory; "bright as the sun and stars +and angels." How amazingly superior is our preaching mechanic, +to all the fathers (so called) and dignitaries of state churches +that ever wrote upon this subject. Bunyan proves his apostolic +descent in the right line; he breathes the spirit--the holy fire +of the inspired writers.--Ed. + +4 I have continued this word as Bunyan spelt it, but he probably +meant hog-herd, a keeper or driver of swine, one of the dirtiest +and lowest employments. + +"No boorish hog-herd fed his rooting swine" Browne's Pastorals.--Ed. + +5 "Its possessing of us," or to give us possession. "This possesses +us of the most valuable blessing of human life, friendship." Gov. +of Tongue.--Ed. + +6 This is an awful state of delusion; to imagine that God is the +author of gross things, such as worshipping a wafer, or applying +to a priest to forgive sins; and that a holy God prompts them to +the doing thereof, and sanctions them by his presence!! "Every man +is tempted, when he is drawn away of his own lust, and enticed," +James 1:14. Christian, take care that you receive not any doctrine, +nor conform to any practice in religion, without prayerful +investigation, and a "thus saith the Lord" for its sanction.--Ed. + +7 "Go to his grave in his banner," alluding to splendid funerals, +the hearse being ornamented with banners captured in war, or +armorial bearings.--Ed. + +8 Unsanctified knowledge, accompanied by a degree of conformity in +conduct, may be the portion of some who indulge soul-destroying +heresies.--Ed. + +9 A graphic writer, addressing us at the distance of two centuries, +frequently makes interesting mention of manners and customs prevailing +at the time wherein he lived. From the illustration here employed +by Bunyan, we learn that the culprit before trial, and therefore +before convicted of crime, was in a manner prejudged, and loaded +with fetters. These extreme judicial severities belong to the past. + +10 "Abundance," exuberance, more than enough.--Ed. + +11 Bunyan's sanctified mind, well stored with the sacred scriptures, +richly enjoyed the contemplation of nature. No writer, however +blessed with extensive learning, sanctified by deep and glowing +piety, has opened the book of creation with such a master mind, as +a witness against man at the day of judgment. In this, as in many +other things, Bunyan stands pre-eminent; a striking illustration +of the ways of God, who poured such abundance of heavenly treasure +into an earthen vessel, despised and persecuted of men.--Ed. + +12 "Slethy," now obsolete, sly, cunning, stealthy. "Darkened with +men's sleightie jugling, and counterfeit crafts." Bishop Gardiner.--Ed. + +13 "Twenty and twenty years," a singular mode of expression, +probably alluding to the forty years' trial of the Israelites in +the wilderness.--Ed. + +14 Conscience, at the day of judgment, will imperatively "command +guilt," which had been committed, to appear, and will fasten it +upon the soul, which it accuseth. This is a most impressive and +solemn appeal;--there can then be no concealment, no subterfuge.--Ed. + +15 "Pricked," nominated by a puncture or mark, as our sheriffs are +pricked.--Ed. + +16 "Counters," false coin--"Will you with counters sum The vast +proportion of his infinite." Shakespeare.--Ed. + +17 "Keser," Caesar or emperor.--Ed. + + +18 "Hump;" or "hump-back" is a deformity in nature, so Bunyan uses +the word "hump" as a deformity in judgment.--Ed. + +19 "Famously," plainly, openly; in this sense obsolete. Tillotson +used the words "famous malefactors." Sermon on 1 John 4:9.--Ed. + +20 Bunyan here alludes to men convicted of crime; but how many +innocent, nay, pious servants of Christ, have been compelled to go +up the ladder to the gibbet, and when the rope has been adjusted +and the ladder turned, have been ignominiously murdered by the +sanction of wicked laws.--Ed. + +21 The physician looks with another eye on the medicinal herb than the +grazing ox, which swoops it in with the common grass. Glanville.--Ed. + +*** + +SOME GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES; OR, THE +DIVINE AND HUMAN NATURE OF CHRIST JESUS; + +HIS COMING INTO THE WORLD; HIS RIGHTEOUSNESS, DEATH, RESURRECTION, +ASCENSION, INTERCESSION, AND SECOND COMING TO JUDGMENT, PLAINLY +DEMONSTRATED AND PROVED. + +AND ALSO, + +Answers to several Questions, with profitable Directions to stand +fast in the Doctrine of Jesus the Son of MARY, against those +blustering Storms of the Devil's Temptations, which do at this +Day, like so many Scorpions, break loose from the bottomless Pit, +to bite and torment those that have not tasted the Vertue of Jesus, +by the Revelation of the Spirit of God. + +Published for the good of God's chosen ones, by that unworthy +servant of CHRIST, JOHN BUNYAN, of BEDFORD, By the grace of GOD, +preacher of the GOSPEL of his dear SON. + +'Jesus saith,--I am the way, and the truth and the life: no man +cometh unto the Father but by me.'--John 14:6 + +'Neither is there salvation in any other.'--Acts 4:12 + + +EDITOR'S ADVERTISEMENT. + +This was the first work published by the indefatigable servant of +Christ, John Bunyan; and he modestly sought the patronage of his +brethren in the ministry, and Messrs. Burton, Spencly and Child +wrote prefatory recommendations. The latter of these, Mr. John +Child, for some temporal advantages afterwards conformed; and +became notorious for having, in a fit of despair, destroyed himself. + +Well might Bunyan in this treatise, call the early period of his +ministry 'distracted and dangerous times,' in which many a poor +sincere inquirer stood 'tottering and shaking,' bewildered with the +new din of sectaries, each boldly declaring his divine authority. +In the midst of this storm of contending opinions, Bunyan stood +forth conspicuously to declare 'Gospel Truths'; and to open and +vindicate them these discourses were written. To enable the reader +to understand and appreciate them, it will be needful to take a +rapid glance at the state of society which then prevailed. The +frivolities of dress and laxity of morals introduced by James +the First, increased by the mixture of French fashions under the +popish wife of Charles the First, had spread their debauching +influence throughout the kingdom. George Fox, the founder of the +Society of Friends, in an address 'To such as follow the world's +fashions,' gives an almost incredible description of the tomfooleries +of dress which prevailed. 'How doth the devil garnish himself, +and the people are carried away with vanity--women plaiting their +hair--men and women powdering it, making their backs like bags +of meal. The men having store of ribbands of divers colours about +their waists, and at their knees, and in their hats. The women with +their spots on their noses, cheeks, and foreheads--rings on their +fingers--cuffs double, like a butcher in his white sleeves--ribbands +about their arms, hands, back, waists, knees--and hats like unto +fidlers' bags--is not this the devil's adorning?'[1] + +At this period the iron hand of tyranny and oppression over the +worship of God had been suddenly paralyzed. The ruinous penalties, +and even capital punishments, which had enforced attendance on a +form of common prayer, and a pretence to believe articles, creeds, +and catechisms, ordained by Acts of Parliament, were removed. +Man, by nature averse to religious inquiries, was now stimulated, +under a threat of eternal ruin, personally and individually, to +seek for truth and salvation. At this time a little persecuted +band of puritans had directed every inquirer after salvation to +the sacred Scriptures, which alone were able to make wise unto +salvation, by the aid of the Holy Spirit enlightening their minds +to understand, and subduing their wills to receive those eternal +truths. But a new light was now discovered--that which lighteneth +every man that cometh into the world; and which, it was alleged, +would alone, if cherished and followed, lead the honest inquirer +into all truth. National religion, so called, had been propagated +at an incredible expense of treasure, and by the sacrifice of the +best blood in the country, to the shrine of infallibility--called +uniformity. A hireling priesthood had limited to themselves the +right to teach men how to be Christians. The result of all this +was clearly seen, when the people were driven to think and choose +for themselves. Their minds were in darkness and confusion, +which quickly produced the most whimsical, mischievous, and even +ludicrous opinions, mixed with truth. + +National establishments, whether Pagan, Mohamedan, or Christian--be +this latter either Greek, Roman, or Protestant--have a direct and +natural tendency to repress and prevent personal inquiries, lest +they should interfere with uniformity in faith and worship; which is +a presumed incapability of error on the part of those who impose +them. Systems, which IN FACT, although not in words, claim +infallibility, by requiring implicit and absolute submission, must +have had a direct tendency to hoodwink and blind the people; nor +can we be surprised, that when their eyes were first opened, they +saw indistinctly; or, to use a scripture phrase, 'men as trees +walking.' They utterly failed in preparing the mind to receive divine +truth, or in furnishing an antidote to extravagant speculations +in religion. + +The state of the millions can hardly be conceived; they had paid +a priest to think on religion for them--to read the Bible for +them--and to pray for them. They had paid the church to make them +Christians--to confirm them--to forgive their sins--and to bury +their bodies in sure and certain hope of heaven. From this fatal +sleep of ignorance and error, they were aroused by itinerant +preachers; many of whom were men of education, of irreproachable +morals, and most benevolent habits. They went forth upon their +mission at a fearful sacrifice of comfort, property, health, and +even of life; calling all to repentance, and to obey the light +within--to follow on to perfection in this life--and, at the +same time, denouncing all hireling ministers. They were called +in derision, Familists, Ranters, Quakers, New Lights, &c. The +old leaven, which had led the people without inquiry to follow +the priests, now operated on multitudes to follow those ardent +and self-denying leaders. The Familists, or family of love, were +consistent in their lives;--considered every day a sabbath, and +baptized none under thirty years of age. The Ranters mingled a +little truth with much error--abused their Christian liberty--and +lived licentiously, and were a scandal to religion. The Quakers--so +called from their trembling agitation when under a powerful sense +of eternal realities, and because, in preaching, they admonished +their hearers to tremble and quake at the word of God--considered +the sacraments as mere ceremonies, inconsistent with spiritual +worship--lived and dressed with the utmost simplicity, and took +the lead in attacking error at all risks. + +These itinerants went through the whole length and breadth of the +land, and in every place of public resort they made proclamation. +In fairs, markets, meetings, assizes, and steeple-houses, their +voice was heard denouncing evil and exhorting to righteousness. +Short weights and deceit were declared an abomination to the +Lord, in fairs and markets. Every religious delusion was exposed +in meetings and parish churches. The journals of George Fox, and +others, are exceedingly interesting in recounting their hazardous +adventures, zeal, and no ordinary degree of ready wit and talent. +Some of these itinerants came to Bedford, and in the parish church, +called 'the steeple-house,' in Bedford town, on the 23d of May, +1656, they met John Bunyan, probably after he had been ministering +there. With him they held a public disputation or controversy, to +which allusions are made by both parties,[2] and in Bunyan they +met a master spirit who confounded them. The subjects in dispute +were of the deepest importance--the work of the Holy Spirit in +conversion--the authority of the Bible--the perfection of holiness +in this life--and whether it was lawful to perform the work of +the ministry for hire. + +After a very careful perusal of E. Burrough's answers to Bunyan, +it is gratifying to find that the whole truth is set forth in +the following pages;--some of the facts are worthy of a careful +notice. The Baptists and Independents had long existed in this +country, and had published confessions of faith. The Ranters and +Familists existed not as sects but in name, and soon disappeared. +The Quakers, who were confounded with the Ranters and Familists, +were not at this time formed into a society; nor had they published +any book of discipline. The Society of Friends were some years +after united, and have been one of the most useful as well as +the brightest ornaments to this kingdom. The works of Fox, Penn, +Barclay, and others, with their books of discipline, and yearly +epistles, shew that they, to a very great extent, agree with Bunyan +in his sentiments; and it is well worthy of notice that, in the +latter part of his life, when he wrote his admirable treatise +on the resurrection of the dead, he does not accuse the Society +of Friends with holding any false opinions. Bunyan is clear and +scriptural upon the 'Light within,' or that conscience of right +and wrong which all possess to their condemnation--as distinguished +from the indwelling of the Holy Spirit, the gift of God to his +people, revealing in them the pardon of sin and hope of glory, by +opening their understandings to receive the truths of the Bible. +When Ann Blakeley bid Bunyan 'throw away the Scriptures,' he +replied, 'No, for then the devil would be too hard for me.'[3] And +when accused of being a hireling priest, how triumphant was the +reply--it ought to be printed in letters of gold. He was charged +with making merchandize of souls, and he answered--'Friend, dost +thou speak this from thy own knowledge, or did any other tell thee +so? However, that spirit that led thee out this way is a lying +spirit. For though I be poor, and of no repute in the world, as +to outward things; yet through grace I have learned by the example +of the apostle, to preach the truth; and also to work with my +hands, both for my own living, and for those that are with me, +when I have opportunity. And I trust that the Lord Jesus, who hath +helped me to reject the wages of unrighteousness hitherto, will +also help me still, so that I shall distribute that which God hath +given me FREELY, and not for filthy lucre's sake.'[4] How does +this contrast with the description of the state clergy, before +the triers were appointed.[5] + +Favoured by the kind assistance of Charles Bowden, the secretary +to the Society of Friends, access was afforded me to the extensive +library in Devonshire House, and upon collation of Bunyan's +quotations with the original editions of Burrough's exceedingly +rare tracts, my gratification was great to find that every extract +made by John Bunyan was perfectly faithful. + +Edward Burrough, called a son of thunder and of consolation, +answered both these treatises of Bunyan's,--denying, on the part +of the Quakers, many of the charges made against them, as connected +with the Ranters. He was a man of great talent--fearless, devoted, +and pious. He became extensively useful; and like thousands of +most excellent men, was sacrificed at the shrine of that fanatical +church over which the profligate and debauched Charles the Second +was the supreme head. He died in the prime of life, receiving the +crown of martyrdom, when his happy spirit ascended from Newgate +in 1662: aged 28 years. + +No sect was so severely tormented as the Quakers. A fanatical +clergyman, Edward Lane, in a book called 'Look unto Jesus,' 1663, +thus pours forth his soul, breathing out cruelty--'I hope and pray +the Lord to incline the heart of his majesty our religious King, +to suppress the Quakers, that none of them may be suffered to abide +in the land.' A prayer as full of cruelty against a most peaceful +and valuable part of the community, as it was hypocritical in +calling a debauched and profligate man [Charles the Second] 'our +religious king.' + +Controversy was carried on in those days with extreme virulence; +learned and unlettered men alike used violent language, which, in +this enlightened and comparatively happy age, is read with wonder. +Burrough called his answer 'The Gospel of Peace contended for in +the spirit of meekness and of love.' He meekly commences with--'How +long, ye crafty fowlers, will ye prey upon the innocent; how long +shall the righteous be a prey to your teeth, ye subtle foxes; your +dens are in darkness, and your mischief is hatched upon your beds +of secret whoredoms.' He says, 'I own the words but I deny thy +voice.' Such was the unhallowed spirit of controversy in that +age. A harsh epithet was called faithful dealing: thus, a learned +clergyman, writing upon Baptism, entitled his work--'The Anabaptists +ducked and plunged over head and ears--washed and shrunk in the +washing'; to which an equally learned Baptist replied, in his +'Baby Baptism mere Babyism.' All this unseemly violence has passed +away, and with it much of the virulence of persecution; soon may +it pass away altogether, only to be pointed at as the evidence +of a barbarous age. We now look back to cruelties perpetrated in +the times of Bunyan by the national religion, as a stigma upon +human nature. 'What a church is this of yours, to be defended by +gaols, and prisons, and whips, and stocks, and violent dealing.' +'Let us fairly try our spiritual weapons, and not carnal cruel +tortures.' 'Let us not hurt or imprison each other, nor put in +the stocks, nor cruelly whip and lacerate each others' bodies; but +let us thrash deceit, whip and beat that and all false doctrines': +these were the breathings of our pilgrim forefathers,--it is the +language of common sense and of real religion. May such sentiments +spread, and soon cover the earth!--GEO. OFFOR. + +FOOTNOTES: + +1. George Fox's Journal, folio, p. 144. + +2. See Burrough's Works, p. 304. + +3. Page 201. + +4. Page 201. + +5. Page 178. + + + +THE AUTHOR TO THE READER. + +Seeing the Lord hath been pleased to put it into my heart, to +write a few things to thee (Reader) touching those things which +are most surely believed by all those that are, or shall be saved +(Luke 1:1; Acts 13:38). I think it meet also, to stir up thy +heart by way of remembrance, touching those things that are the +hindrances of thy believing the things that are necessary to the +welfare of thine immortal soul. And indeed, this is the only thing +necessary; it is better to lose all that ever thou hast, than to +have thy soul and body for ever cast into hell; And therefore, +I beseech thee to consider with me a few things touching the +stratagems, or subtle temptations of the devil, whereby he lieth +in wait, if by any means he may, to make thee fall short of eternal +life (1 Peter 5:8). + +And first of all, he doth endeavour by all means to keep thee in +love with thy sins and pleasures, knowing that he is sure of thee, +if he can but bewitch thee to live and die in them (1 Cor 6:9,10; +2 Thess 2:12). Yea, he knows that he is as sure of thee, as if he +had thee in hell already (John 3:19). And that he might accomplish +his design on thee in this particular, he laboureth by all means +possible to keep thy conscience asleep in security and self-conceitedness, +keeping thee from all things that might be a means to awaken and +rouse up thine heart. As first, he will endeavour to keep thee +from hearing of the word, by suggesting unto [thee] this and the +other worldly business which must be performed; so that thou wilt +not want excuse to keep thee from the ordinances of Christ, in +hearing, reading, meditation, &c., or else, he seeks to disturb, +and distract thy mind when thou art conversant in these things, +that thou canst not attend to them diligently, and so they become +unprofitable; or else if thou art a little more stirred, he labours +to rock thee asleep again, by casting thee upon, and keeping thee +in evil company, as among rioters, drunkards, jesters, and other +of his instruments, which he employeth on purpose to keep thee +secure, and so ruin thy soul and body for ever and ever. + +If not thus, then peradventure he will seek to persuade thee it +is but a melancholy fit, and will put thee upon the works of thy +calling, or thy pleasures, or phys; or some other trick he will +invent, such as best agreeth with thy nature. And thus thy heart +is again deaded, and thou art kept in carnal security, that thou +mightest perish for ever. But if notwithstanding these, and many +cunning slights more which might be named, he cannot so blind, and +benumb thy conscience, but that it doth see and feel sin to be a +burden, intolerable and exceeding sinful; Then in the second place, +his design is to drive thee to despair, by persuading thee that +thy sins are too big to be pardoned; he will seek by all means +possible to aggravate them by all the circumstances of time, +place, person, manner, nature, and continuance of thy sins, he +will object in thy soul, thou hast out-sinned grace, by rejecting +so many exhortations, and admonitions, so many reproofs, so many +tenders of grace; hadst thou closed in with them it had been well +with thee, but now thou hast stood it out so long, that there is +no hope for thee: thou mightest have come sooner, if thou didst +look to be saved, but now it is too late. And withal, that he +might carry on his design upon thee to purpose, he will be sure to +present to thy conscience, the most sad sentences of the scripture; +yea, and set them home with such cunning arguments, that, if it +be possible, he will make thee despair, and make away thyself, as +did Judas. + +But if he be prevented in this his intended purpose; the next +thing he doth beset thee with, is to make thee rest upon thine own +righteousness, telling thee, that if thou wilt needs be saved, +thou must earn heaven with thy fingers' ends; and it may be, +he represents to thy soul such a scripture; 'If thou doest well, +shalt thou not be accepted?' And thou having (but in the strength +of nature) kept thyself from thy former grosser pollutions, and +it may be from some more secret sins, are ready to conclude, now +thou dost well; now God accepts thee; now he will pardon, yea, +hath pardoned thee; now thy condition is good, and so goest on +till thou meetest with a searching word, and ministry, which tells +thee, and discovers plainly unto thee, that thou doest all this +while deceive thyself, by a vain hope and confidence; for tho' thou +seek after the law of righteousness, thou hast not yet attained +to the law of righteousness, nor yet canst, because thou seekest +it 'not by faith, but as it were, by the works of the law' (Rom +9:31,32). Here again, thou art left in the mire, and now peradventure +thou seest, that thou art not profited by the works of the law, +nor thy own righteousness: And this makes thee stir a little, but +in process of time, (through the subtle sleights of the devil, and +the wickedness of thine own heart;) thou forgettest thy trouble +of conscience, and slippest into a notion of the gospel, and the +grace thereof, and now thou thinkest thyself cock-sure: Now thou +art able to say, 'He that lives and dies in his sins, shall be +damned for them: He that trusts in his own righteousness, shall +not be saved': Now thou canst cry, 'grace, grace, it's freely by +grace, it's through the death of the man Christ Jesus, that sinners +do attain unto eternal life' (Heb 9:14). This, I say, thou hast +in the notion, and hast not the power of the same in thine heart, +and so it may be thine head is full of the knowledge of the +scriptures, though thine heart be empty of sanctifying grace. And +thus thou dost rejoice for a time. Yet because thou hast not the +root of the matter within thee, in time of temptation thou fallest +away (Luke 8:13). + +Now being in this condition, and thinking thyself to be wondrous +well, because of that notion of the truth, and that notion thou +hast in the things of God: I say, being in this state, thou art +liable to these dangers. + +First, Thou art like to perish if thou die with this notion in +thine head, except God out of his rich grace do work a saving work +of grace and knowledge in thy heart; for know this, thou mayest +understand glorious mysteries, and yet be a cast-away (1 Cor +13:1-3). Or else, + +Secondly, Thou art liable to the next damnable heresy that the +devil sendeth into the world. See and consider Luke 8:13; 2 Timothy +2:18. I say, thou dost lie liable to be carried away with it, and +to be captivated by it; so that at last, through the delusions of +the devil, thou mayest have thy conscience seared as with an hot +iron, so hard, that neither law, nor gospel, can make any entrance +thereinto, to the doing of thee the least good. And indeed, who +are the men that at this day are so deluded by the quakers, and +other pernicious doctrines; but those who thought it enough to +be talkers of the gospel, and grace of God, without seeking and +giving all diligence to make it sure unto themselves? 'And for +this cause God' [shall send] hath sent 'them strong delusion, +that they should believe a lie: That they all might be damned, who +believed not the truth, but had pleasure in unrighteousness,' as +it is written (2 Thess 2:11,12). And indeed if you mark it, you +shall see, that they be such kind of people, who at this day are +so carried away with the quakers' delusions; namely, a company +of loose ranters, and light notionists, with here and there +a legalist, which were shaking in their principles from time to +time, sometimes on this religion, sometimes on that.[1] And thus +these unstable souls are deluded and beguiled at last (2 Peter +2:14). So that these who before (as one would have thought) +had something of God in them, are now turned such enemies to the +glorious truths of the gospel, that there are none so obstinately +erroneous as they. And indeed it is just with God, to give them +over to 'believe a lie' (2 Thess 2:11), who before were so idle +that they would not receive the truth of God into their hearts, +in the love of it. And to be bewitched by the devil to obey his +temptations, and be damned, who would not obey the truth, that +they might be saved (Gal 3:1). + +But you will say, what lies are those, that the devil beguileth +poor souls withal? I shall briefly tell you some of them, but +having before said, that they especially are liable to the danger +of them, who slip into high notions, and rest there; taking that +for true faith which is not. I shall desire thee seriously to +consider this one character of a NOTIONIST. Such an one, whether +he perceives it or not, is puffed up in his fleshly mind, and +advanceth himself above others, thinking but few may compare with +him for religion and knowledge in the scriptures, but are ignorant +and foolish in comparison of him: (Thus knowledge puffeth up, (1 +Cor 8:1)) whereas when men receive truth in the love of the truth, +the more the head and heart is filled with the knowledge of the +mystery of godliness, the more it is emptied of its own things, +and is more sensible of its own vileness, and so truly humbled in +its own eyes. + +And further, a notionist, though he fall from his former strictness +and seeming holiness, and appear more loose, and vain in his +practices, yet speaks as confidently of himself, as to assurance +of salvation, the love of God, and union with God, as ever. But +now to return, and declare some of those lies which the devil +persuades some of these men to believe. + +I. That salvation was not fully, and completely wrought out for +poor sinners by the man Christ Jesus, though he did it gloriously +(Acts 13:38,39), by his death upon the cross, without the gates +of Jerusalem (Heb 13:12 compared with John 19:19,20). + +II. This is another of his lies wherewith he doth deceive poor +sinners, bidding them follow the light that they brought into the +world with them, telling them, that light will lead them to the +kingdom; for (say they) it will convince of sin, as swearing, +lying, stealing, covetousness, and the rest of the sins against +the law (Rom 3:20). But 'the law is not of faith' (Gal 3:13). And +then I am sure, that it, with all its motions and convictions, is +never able to justify the soul of any poor sinner. 'For as many +as are of the works of the law are under the curse: for it is +written, Cursed is every one that continueth not in all things +which are written in the book of the law to do them' (Gal 3:10), +but that no man is justified by the law is evident, 'for, The +just shall live by faith' (v 11). Now because I am not altogether +ignorant of the delusion of the devil touching this grace of faith +also, I shall therefore in short give thee (reader) a brief, yet +true description from the scripture. 1. What true justifying faith +is, and what it lays hold upon. 2. I shall shew who it doth come +from. 3. That every one hath it not. 4. What are the fruits of +it. + +1. First therefore, true faith is a fruit, work, or gift of the +Spirit of God (Gal 5:22; 2 Thess 1:11; 1 Cor 12:9) whereby a poor +soul is enabled through the mighty operation of God (Col 2:12) +in a sense of its sins and wretched estate to lay hold on the +righteousness, blood, death, resurrection, ascension, intercession, +and coming again of the Son of God which was crucified without the +gates of Jerusalem, for eternal life (John 3:16-18 compared with +Matt 3:17; Gal 2:20; Rom 5:8-10; Rom 3:25; Acts 16:31; Heb 13:12) +according to that saying in Hebrews 11:1 'Now faith is the substance +of things hoped for,' and 'the evidence of things not seen,' that +is, the things that are hoped for faith sees, lays hold upon, and +embraces them (Heb 11:13) as if they were present; yea, it seals +up the certainty of them to the soul. Therefore saith the Apostle, +it is the evidence, or testimony, or witness, of those things +that are not seen as yet with a bodily eye; which are obtained +by the blood of the man Christ Jesus (Heb 9:14 compared with Heb +10:12,19,20) by which the soul sees as in a glass the things that +God hath laid up for them that fear him (1 Cor 13:12; 2 Cor 3:18). + +2. If you would know who this faith comes from, read Ephesians 2:8 +'For by grace ye are saved [saith the scripture] through faith; +and that not of yourselves: it is the gift of God.' Again, +in Philippians 1:29 it is thus written: 'For unto you [that are +believers] it is given in the behalf of Christ, not only to believe +on him, but also to suffer for his sake'; And thus much do the +Apostles hold forth to us in their prayer, or request to the Lord +Jesus, when they say, 'Lord increase our faith' (Luke 17:5), and +he is therefore called 'the author and finisher of our faith' +(Heb 12:2). Also we find in James 1:17 that 'Every good gift and +every perfect gift is from above, and cometh down from the Father +of lights,' &c., and therefore faith comes from God, for true +justifying faith is a good gift, and perfect in respect of the +author God, in respect of its object, Christ; and in respect of +the nature, though not in respect of the degree, and measure of +it in us: even as a grain of gold, is as perfect gold, as a pound +of gold, though not so much. + +3. All men have not faith, this the Apostle witnesseth in so many +words as we find (2 Thess 3:2; Deut 32:20). Also in Timothy 1:15 +'Unto them that are defiled and unbelieving is nothing pure,' +&c. It appeareth also in this, that all do not attain salvation, +which they must needs do if they had true justifying faith (compare +Luke 13:24 and 1 John 5:19 with Mark 16:16. And Heb 4:3 with vv +6 and 11 'they that believe shall be saved'). + +4. The fruits of it are, (1.) to purify the heart (Acts 15:9; +1 John 3:3), and that, as I said before, by laying hold on what +Jesus Christ had done and suffered for sinners (Acts 13:38,39). +(2.) It fills the soul with peace and joy, in that it lays hold +on the things that are obtained for it (Rom 5:1; 2 Tim 1:9,10; +1 Peter 1:8). (3.) It makes the soul to wait patiently, for the +glory that is to be revealed at the second appearing of the man +Christ Jesus, whom God hath raised from the dead, which hath also +delivered it from the wrath to come, as in Timothy 2:13, 14; 1 +Peter 4:13 and 5:1, 4; 1 Thessalonians 1:10. + +Quest.--But how (may some say) doth the devil make his delusions +take place in the hearts of poor creatures? + +Ans. 1.--Why, first, He labours to render the doctrine of the +Lord Jesus, and salvation by him alone, very odious and low: and +also his ordinances, as hearing, reading, meditation, use of the +scriptures, &c. telling poor sinners that these things are but +poor, low, carnal, beggarly, empty notions; preached up by the +clergymen, who are the scribes and pharisees of this generation; +who have the letter, but not the Spirit of God in them; which lead +men into the form, but not into the power of the Lord Jesus: And +with this persuasion, he also represents the ungodly and base +carriage, or behaviour, of some, who have taken in hand to preach +the doctrine of the Lord Jesus Christ, and thereby he doth render +the gospel of our Lord Jesus the more contemptible and base. But +woe, woe, woe, be to them by whom such offences come (Matt 18:7; +Luke 17:1,2). + +Ans. 2. He pretends to lead them up into some higher light, +mysteries, and revelations of the Spirit, into which a very few +have attained or can attain, also bewitching their affections, +and taking them with an earnest pursuit after these his pretended +truths; persuading them, that they shall be as God himself, able +to discern between good and evil (Gen 3:5). And in this he is +exceeding subtle and expert, as having practised it ever since +the days of Adam. These things being thus considered, and in some +measure hungered after, and the rather because they are good (as +they think) to make one wise (Gen 3:6). The poor soul is all on +the sudden possessed with a desperate spirit of delusion, which +carries it away headlong with some high, light, frothy notions, and +spiritual wickedness (which drown it in perdition and destruction) +that doth feed and tickle the heart a while, to the end it may +make way for a farther manifestation of itself in the poor deluded +soul; which when it hath attained to, it doth then begin to bring +the soul into a clearer sight of those things, which it was loth +it should know at the first; but having fitted the soul by degrees +for a further possession of itself, at last it begins to hold forth +its new gospel; shewing the soul a new Christ, and new scriptures. +The new and false Christ, is a Christ crucified within, dead +within, risen again within, and ascended within, in opposition to +the Son of Mary, who was crucified without, dead without, risen +again without, and ascended in a cloud away from his disciples +into heaven without them (Acts 1:9-11). + +Now this new and false Christ, hath a new and false faith belonging +to his gospel, which faith is this, to apprehend this Christ +crucified within, dead within, risen again within, and ascended +within: But ask them for a scripture that doth positively prove +their doctrine, they also have a scripture, but it is within, it +doth bear witness within, and if they had not that, (though that +be of the devil's making) I am sure they would have none out of +God's holy scriptures, for they will allow of no crucified Christ, +but he that was crucified without the gates of Jerusalem (Heb +13:12; John 19:17,18). Dead and buried in the sepulchre of Joseph +of Arimathea (John 19:38-41). Was raised again out of that sepulchre +into which Joseph had laid him (John 20:1-12). Who went before his +disciples into Galilee (Mark 16:7). And to Emmaus (Luke 24:15). +Shewed them his hands and his feet, where the nails had gone through +(Luke 24:39,40). Did eat and drink with them after his resurrection: +Was seen of them on earth forty days after his resurrection (Acts +1:3). And after that ascended away in a cloud, out of the sight of +his disciples into heaven (Acts 1:9-11). Which Christ ever lives +to make intercession for us (Heb 7:25). Who will come again also +at the end of the world to judgment (Acts 10:42, 17:31; 2 Peter +3:10,11). Who also is the same that hath obtained eternal redemption +for us (Acts 13:37-39; Rom 3:25; Eph 1:7; Rev 1:5; Heb 1:2, 9:14). +This I say, or rather the scriptures say, is God's Christ (Matt +16:16). In whom he is well pleased (Matt 3:17). Neither doth God +own any other, or allow of any other: For there is none other name +under heaven given among men, whereby we must be saved, than the +name of Jesus of Nazareth (Acts 4:10 compared with vv 11,12). But +as I told you before, the way to be thus deluded, is first to +render God's Christ odious and low, with a pretence of some further +light and revelations; and thus professing themselves to be wise, +they became fools (Rom 1:22). + +Quest.--But you will say, doth not the scripture make mention of +a Christ within? (Col 1:27; 2 Cor 13:5; Rom 8:10). + +Ans.--I answer, God's Christ was, and is, true God and true man; +he was born of the Virgin Mary, true God, and true man (Matt 1:23). +'And they shall call his name Emmanuel, which being interpreted +is, God with us,' or God in our nature, according to 1 Timothy +3:16 'God was manifested in the flesh': And John 1:14 'the word +was made flesh, and dwelt among us, and we beheld his glory, the +glory as of the only begotten of the Father, full of grace and +truth.' And in Hebrews 2:14 'Forasmuch then as the children are +partakers of flesh and blood, he,' that is, God (Heb 1:8), 'also +himself likewise took part of the same, that through death he might +destroy him that had the power of death, that is, the devil.' Now +as he was thus true God, and true man, so he became our redeemer +and Saviour. Compare the first and second chapters to the Hebrews +together, and you may clearly see that this is a glorious truth, +that he who is the first and the last (Rev 1:17,18, 2:8) humbled +himself, and made himself of no reputation, and took upon him the +form of a servant, and was made in the likeness of men: And was +this all? No. He humbled himself unto death, even the death of +the cross (Phil 2:7,8 compared with Rev 1:17,18 and Rev 2:8 with +Gal 1:4). Now after this Christ of God, true God and true man, +had wrought out eternal redemption for us poor miserable sinners +(Heb 9:14 compared with 1 Tim 1:15). I say, after he had done +this, he ascended up into heaven, and there ever lives to make +intercession for us. Now this Christ, having thus completely wrought +out our salvation, sends his disciples abroad to preach the same +to poor sinners (Acts 2; 2 Cor 5:19,20) and so many as were ordained +to eternal life, when they heard the word, or the gospel preached +by the Apostles, which gospel was this Christ (1 Cor 1:17 compared +with v 23). I say, so many as were ordained to eternal life, when +they heard the word, the Holy Ghost or Spirit of Christ, fell upon +them (Acts 10:44 compared with Acts 13:48) which did lead them +into the redemption and glorious things that the Lord Jesus had +laid up and prepared for them (John 16:13-15; 1 Cor 2:9). Which +Spirit was the earnest of their inheritance, until the redemption +of the purchased possession, to the praise of his glory (Eph 1:13,14). +The earnest of their inheritance was a glorious encouragement to +them that had it, to hope for the glory that was to be revealed +at the appearing of Jesus Christ, which is the meaning of that +place in Colossians 1:27. And that will be seen clearly, if we +compare it with Ephesians 1:13,14 before recited. Now this Spirit, +which sometimes is called the Spirit of Christ (2 Cor 13:5). This +Spirit, I say, being given to all those that were ordained to +eternal life, it must needs follow, that those that had not this +Spirit, but did live and die without it, were not ordained to +eternal life, and so were none of Christ's; but were reprobates +(Rom 8:9) for the Spirit of Christ is the distinguishing character +betwixt a believer and an unbeliever, he that hath it, and is led +by it, is a child of God (Rom 7:4), but he that hath it not is +none of Christ's. + +So then, the answer that I give to the question, is this. The +Spirit of Christ that is given to believers, is the earnest or +hope of that inheritance that Christ hath already purchased, and +is now preparing for so many as he hath given, or shall give this +holy spirit unto. And for the proof hereof, read Ephesians 1:13, +14. In whom (saith the scripture) ye also trusted, after that ye +heard the word of truth, the gospel of your salvation. In whom +also, after that ye believed, ye were sealed with the holy Spirit +of promise, which is the earnest of our inheritance; (which +inheritance is the eternal redemption that was purchased by Christ +for poor sinners (Heb 9:15)) until the redemption of the purchased +possession, unto the praise of his glory. Again (Gal 5:5), 'For ye +through the Spirit, wait for the hope of righteousness by faith.' +And (Col 1:27) the Apostle speaking of this great mystery, saith, +'To whom God would make know what is the riches of the glory of +this mystery among the Gentiles; which is Christ in you the hope of +glory'; which glory was then revealed to the saints no otherwise +than by faith, as the Apostle saith, 'We rejoice in hope of the +glory of God' (Rom 5:2). Which hope is begotten by the Spirit's +shedding abroad the love of God in our hearts (v 5), which hope +is not yet seen, that is, not yet actually enjoyed; 'For we are +saved by hope: But hope that is seen is not hope: for what a man +seeth, why doth he yet hope for? But if we hope for that we see +not, then do we with patience wait for it' (Rom 8:24,25). And as +I say, the cause of believers' hope is this, Christ, or the Spirit +of Christ, in them, the hope of glory. And indeed he may well hope +for glory to come, who hath already an earnest thereof given him +of God, and that earnest no less than the Spirit of the Lord Jesus +(Rom 8:16,17). + +But now, this Spirit, which is the cause of a believer's hope, +all men have not (Jude 19; Eph 2:12; Rom 8:9; John 14:16,17). +Therefore what a sad doctrine is that which saith, follow the light +that Christ hath enlightened every man withal, which cometh into +the world; which light is the conscience, that convinceth of sins +against the law; and that you may see clearly if you mind that +scripture (John 8:9) which saith, That the Pharisees, [which +had neither the love of God, nor his word, abiding in them (John +5:38,43)] when they had heard Christ speaking thus to them, He +that is without sin among you, &c. being convicted by their own +consciences, went out one by one, beginning at the eldest, even +to the least. But the devil, that he might be sure not to miss of +his design, labours by all means to render the scriptures also +odious and low, telling them of the scriptures within; which +Christ never taught, nor yet his disciples: But they being given +up of God to a reprobate mind, have given themselves over, rather +to follow the suggestions of the devil, than the holy scriptures +which God hath commanded us to betake ourselves to (Isa 8:20 +compared with John 5:39) which scripture is called the sword of +the Spirit (Eph 6:17), which weapon our Lord Jesus himself held +up, to overcome the devil withal (Matt 4:4,7,10; Luke 4:4,8,12). +But this design (as I told you) the devil carries on, by pretending +to shew them a more excellent way which they may attain to, if +they be but wise, and follow what is made known unto them from +the light within them. + +But, reader, that thou mayest be able to escape the snare of this +cunning hunter, I shall lay thee down some few directions, which +if the Lord give thee grace to follow, thou shalt escape these +WICKED DELUSIONS. + +Direct. 1. And first of all, I do admonish thee to be very serious +touching thine estate and condition; and examine thine own heart +by the rule of the word of God, whether or no, thou hast as yet +any beginnings of desiring after religion: and if thou findest that +thou hast lived until now in ignorance, and hast not set thyself +to remember thy Creator as thou art commanded (Eccl 12:1), then +I beseech thee consider that thou art under the wrath of Almighty +God, and hast been so ever since thou camest into the world (Eph +2:1,2), being then in thy first parents, those didst transgress +against thy maker (Rom 5:18), 'Therefore as by the offence +of one,' that is, of Adam (v 14), 'judgment came upon all men +to condemnation.' Besides the many SINS thou hast committed ever +since thou wast born: sins against the law of God, and sins against +the gospel of the grace of God; sins against the long-suffering +and forbearance of God, and sins against his judgments; sins of +omission, and sins of commission, in thoughts, words, and actions: +consider, I say, thy condition; yea, get a very great sense of thy +sins that thou hast committed; and that thou mayest so do, beg of +God to convince thee by his Holy Spirit, not only of sins against +law, but also of that damning sin, the sin of unbelief. + +Direct. 2. If thou by grace, art but brought into such an estate +as to see thyself in a lost condition because of sin, without the +Lord Jesus; then in the next place, have a care of resting on any +DUTY done, though it be never so specious; I say, have a care of +making any stay anywhere on this side the Lord Jesus Christ: but +above all strive to believe, that that very Man that was born of +the Virgin Mary, did come into the world on purpose to save thee, +as well as other poor sinners: I say, thou must not be content +till thou art enabled to say, 'He loved me, and gave himself for +me' (Gal 2:20). And that thou mayest be sure to attain to this +most precious faith, (for so it is) be much in applying the freest +promises to thy own soul; yea, those that have no conditions annexed +to them, as these, or other like (Rev 22:17; Jer 31:3, John 6:37 +also 14:19; Hosea 14:3). I say, labour to apply to thy own soul +in particular, the most glorious and freest promises in the book +of God. And if at any time the devil besets thee by his temptations, +(for so is his wonted manner to do, and so much the more, as he +sees thee labour to get out of his reach) I say, when he assails +thee with his fiery darts, be sure to act faith on the most free +promises, and have a care that thou dost not enter into any dispute +with him, but rather resist him by those blessed promises that +are laid down in the word of God: And withal, be sure to meditate +upon the blood of the man Christ Jesus, who also is the true God, +and read those scriptures that do most fully and clearly speak of +it (as 1 John 1:7; Eph 1:7; Heb 9:14; Rom 3:25). + +Direct. 3. But if thou say (as it is often the speech of poor +souls lying under a sense of sin, and the apprehensions of wrath +due to it) I cannot apply the promises to mine own soul; and the +reason is, because my SINS are so great, and so many. Consider, +and know it for a truth, that the more and greater thou seest thy +sins to be, the more cause hast thou to believe; yea, thou must +therefore believe because thy sins are great: David made it an +encouragement to himself, or rather the Spirit of the Lord made +it his encouragement, to crave, yea to hope for pardon, because +he had greatly transgressed (Psa 25:11). 'For thy name's sake, +O Lord, [saith he] pardon mine iniquity; for it is great.' As if +he had said, O Lord, thy name will be more glorified, the riches +of thy grace will be more advanced, thy mercy and goodness will +more shine, and be magnified in pardoning me who am guilty of +great iniquity, than if thou pardonest many others who have not +committed such heinous offences. And I dare say, the reason why +thou believest not, is not because thy sins are great, but because +thou dost reason too much with that wicked enemy of man's salvation, +and givest way too much to the fleshly reasoning of thine own +heart. For Christ hath said, 'He that cometh unto me, I will in +no wise cast out' (John 6:37). And again, 'Though your sins be as +scarlet, they shall be as white as snow' (Isa 1:18). And Christ +calleth those that labour, and are heavy laden, to come to him, +with promise to give them rest (Matt 11:28). Wherefore thou must +not say, my sins are too big; but thou must say, because I am a +great sinner; yea, because I have sinned above many of my companions, +and am nearer to hell, and eternal damnation than they, because +of my sins, therefore will I cry unto the Lord, and say, O Lord, +pardon my sins, for they are great. + +Now that thou mayest not be deceived in a matter of so great +concernment, have a special care of these three things. + +Caution 1. First, Have a care of putting off thy trouble of spirit +the wrong way, which thou mayest do three ways; (1.) When thy +conscience flieth in thy face, and tells thee of thy sins, thou +dost put off convictions the wrong way, if thou dost stop thy +conscience by promising to reform thyself, and lead a new life, +and gettest off thy guilt by so doing: for though thou mayest by +this means still and quiet thy conscience for a time, yet thou +canst not hereby satisfy and appease the wrath of God: yea, saith +God to such, 'Though thou wash thee with nitre, and take thee much +soap, yet thine iniquity is marked before me' (Jer 2:22). + +(2.) If when thou art under the guilt of thy sins, thou puttest +off convictions by thy performance of DUTIES, and so satisfiest +thy conscience, then also thou dost put off thy convictions the +wrong way: for God will not be satisfied with anything less than +the blood, righteousness, resurrection, and intercession of his +own Son (Acts 4:12). And thou shouldest not satisfy thyself with +any less than God would have thee to satisfy thyself withal, and +that is the water of life (Isa 55:1,2) which water of life thy +duties, and all thy righteousness, is not; for they are as filthy +rags (Isa 64:6). + +(3.) Have a care that when thou art under conviction, thou dost +not satisfy thyself with a notion of the free grace of the gospel; +my meaning is, do not content thyself with any measure of knowledge +that thou canst attain unto, or bottom thy peace upon it, thinking +thou art now well enough, because thou canst speak much of the +grace of God, and his love in Christ to poor sinners. For this +thou mayest have, and do; and yet be but a companion for Demas, +yea, for Judas and the rest of the damned multitude: As the Apostle +saith, For all this thou mayest be but as sounding brass, and as +a tinkling cymbal; that is, nothing but a sound (1 Cor 13:1-3). + +Caution 2. But Secondly, If thou wouldest not be deceived, then +have a care to avoid false doctrines, which are according to the +spirit of the devil, and not after Christ. As, + +(1.) If any doctrine doth come unto thee, that tells thee, except +thou art circumcised after the manner of Moses, thou canst not +be saved: that is, if any man come unto thee, and tell thee, thou +must do such and such works of the law, to the end thou mayest +present thyself the better before God, do not receive him: For +'to him that worketh not, but believeth on him that justifieth +the ungodly, his faith is counted for righteousness' (Rom 4:5). + +(2.) If any come unto thee, and bring such a doctrine as this; That +thou mayest be saved by grace, though thou walk in the imaginations +of thy own wicked heart: His doctrine also is devilish, do not +receive him (Deut 29:19-23). + +(3.) But if any come unto thee, and doth in truth advance the blood, +righteousness, resurrection, intercession, and second coming of +that very Man in the clouds of heaven, that was born of the virgin +Mary; and doth press thee to believe on what he hath done (shewing +thee thy lost condition without him) and to own it as done for +thee in particular, and withal doth admonish thee, not to trust in +a bare notion of it, but to receive it into thy heart, so really, +that thy very heart and soul may burn in love to the Lord Jesus +Christ again: and doth also teach thee, that the love of Christ +should and must constrain thee, not to live to thyself: But to +him that loved thee, and gave himself for thee (2 Cor 5:14,15; +Eph 4:21-24; 1 Cor 7:23). 'Ye are bought with a price; be not ye +the servants of men.' If his conversation be also agreeable to +his doctrine, a believing, honest, loving self-denying, courteous +conversation, (he also is a true Christian). Receive that doctrine +and receive it really; for it is the doctrine of God, and of +Christ (Gal 4:4, 1:4; Eph 1:7; Rev 1:5; Acts 13:38; John 1:29; +Acts 4:12, 10:40-42; 1 Thess 1:10; Mark 13; 2 Peter 1:5-10). +Considering the end of their conversation Jesus Christ, yesterday, +and to-day, and the same for ever (Heb 13:7,8). + +Caution 3. Again, If thou wouldest not be deceived, then beware +of slighting any known truth that thou findest revealed, or made +known to thee in the gospel; but honour and obey it in its place, +be it (as thou thinkest) never so low (John 14:15). + +(1.) Have a care that thou do not undervalue, or entertain low +thoughts of God, Christ the Son of Mary, and the holy scriptures, +but search them (John 5:39). And give attendance to the reading +of them (1 Tim 4:13). For, I will tell thee, he that slights the +scriptures, doth also slight him of whom they testify. And I will +tell thee also, that for this cause God hath given up many to +strong delusions, that they might believe a lie: 'that they all +might be damned who believed not the truth, but had pleasure in +unrighteousness' (2 Thess 2:11,12). + +(2.) Therefore I say unto thee, In the name of the Lord Jesus, +the Son of Mary, the Son of God, the very creator of heaven and +earth, and all things that are therein; have a care of thyself; +for the devil doth watch for thee day and night (1 Peter 5:8). +Thine own heart also doth labour to deceive thee, if by any means +it may (Jer 17:9). Therefore do not thou trust it; for if thou +do, thou wilt not do wisely (Prov 28:26). I say therefore, have a +care that thou labour in the strength of the Lord Jesus, to escape +all these things; for if thou fall into any one of them, it will +make way for a farther income of sin and the devil, through whose +deceitfulness thy heart will be hardened, and thou wilt be more +incapable of receiving instruction, or reaping advantage, by and +from the ordinances of Jesus Christ: the rather therefore, give +all diligence to believe in the Christ of God, which is the Son +of Mary, and be sure to apply all that he hath done, and is doing, +unto thyself, as for thee in particular; which thing if thou dost, +thou shalt never fall. + +And now, reader, I shall also give thee some few considerations, +and so I shall commit thee to the Lord. + +Consider, 1. That God doth hold out his grace, and mercy freely, +and that to every one (Rev 22:17; Isa 55:1-7). + +Consider, 2. That there is no way to attain to this free mercy +and grace, but by him that was born of the Virgin Mary; for he +himself saith, 'I am the way, and the truth, and the life: no man +cometh unto the Father but by me' (John 14:6 compared with Matt +1:20,21). + +Consider, 3. If thou strivest to go over any other way, thou wilt +be but a thief and a robber (John 10:1 compared with 9). And know +that none of these (so continuing) shall enter into the kingdom +of heaven (1 Cor 6:9,10). + +Consider, 4. That if the devil should be too hard for thee, and +deceive thee, by persuading thee to embrace, or entertain a new +gospel, which neither Christ nor his disciples did allow of, it +would make thee gnash teeth when it is too late. + +Consider, 5. That though thou hast been deluded by Satan to this +day, yet if now thine eyes be opened to see and acknowledge it, +though as yet thou hast been either exceedingly wicked (1 Tim +1:13), or an idle (Matt 20:6,7) lukewarm, hypocritical professor +(Rev 3:17-19); and hast stood it out to the last (Eze 18:20-22); +for all this there is hope; and if now thou receive the truth in +the love of the truth, being as willing to be rid of the filth of +sin, as the guilt of it, thou shalt be saved. + +Consider, 6. That the Lord will call thee to judgment for all thy +sins past, present, and what else thou shalt practise hereafter, +especially for thy rejecting and trampling on the blood of his +Son, the Man Christ Jesus: And if thou dost not agree with thine +adversary, now, while thou art in the way, 'Lest he hale thee +to the judge, and the judge deliver thee to the officer, and the +officer cast thee into prison. I tell thee, thou shalt not depart +thence, till thou hast paid the very last mite' (Luke 12:58,59). + +And therefore I beseech thee to consider; Here is at this time +life and death, heaven and hell, everlasting joy, and everlasting +torment set before thee. Here is also the way to have the one, +and the way to escape the other. Now if the Lord shall do thee any +good by what I have spoken, I hope it will be a means to stir me +up to thank the Lord that ever he did use such a sinner as I am, +in the work of his gospel. And here I shall close up what I have +said, desiring thee (if thou be a christian) to pray for him who +desires to continue. + +Thy servant in the Lord Jesus Christ, though less than the least +of all saints, + +JOHN BUNYAN + + +FOOTNOTE: + +1. The word 'quakers' must not be misunderstood as referring to +the society of friends, but to some deluded individuals calling +themselves quakers; the friends were not formed into a society +for some years after this was written--Ed. + + + +THE EPISTLE WRIT BY MR. BURTON, MINISTER AT BEDFORD + +TO THE READER, + +Reader, thou hast in this small treatise, set before thee, the +several pieces of that great and glorious mystery, Jesus Christ, +God manifested in the flesh: And if thou art enlightened by the +Spirit of Christ, here thou mayest see by that Spirit how Jesus +Christ the Son of God, the Son of Mary, is both true God and true +Man, both natures making but one Christ, one Jesus, as Philippians +2:5-9 where speaking first of his being God, and then of his +taking upon him the nature of man; afterwards in the 8th and 9th +verses, he saith, he (meaning this Jesus) humbled himself, &c., +and God (meaning the Father) hath highly exalted him, &c. speaking +of both natures God and man as together making but one Christ; who +is the Saviour, and is to be believed and trusted in for salvation +not only as God, but as man also; and those who do not thus make +him the object of their faith, will surely fall short of pardon +of sin, and of salvation; 'through this man [speaking of Christ +as crucified at Jerusalem] is preached unto you the forgiveness +of sins' (Act 13:38). And saith he, there is 'one mediator between +God and men, the man Christ Jesus' (1 Tim 2:5); and this discovers +the damnable errors of those commonly called Socinians, who on +the one hand deny him that was born of the Virgin Mary to be true +God as well as true Man: And this is also quite contrary to those +commonly called Familists, Ranters, Quakers, or others, who on +the other hand either deny Christ to be a real Man without them, +blasphemously fancying him to be only God manifest in their flesh; +or else make his human nature with the fulness of the godhead in +it, to be but a type of God, to be manifest in the saints, and +so according to their wicked imagination, his human nature was +to be laid aside after he had offered it up on the cross without +the gate at Jerusalem, contrary to Acts 1:1-3, 9-11 compared with +the last chapter of Luke, vv 39, 40, 50, 51 where it is clearly +held forth, that the man Christ rose again out of the grave, with +the same body which was crucified and laid in the grave, and was +taken up above the clouds into heaven with the same real body, +and that he shall again descend form heaven in that same glorious +body of flesh, as Acts 1:9-11. And this sure truth of Christ being +the Saviour and Mediator, as Man, and not only as God, will also +shew serious believers what to think of some, who though they +will not (it may be) deny that Christ is a real man without them +in the heavens as well as God, yet do own him to be the Saviour +only as God, first dwelling in that flesh that was born of the +Virgin, and then dwelling in saints, and thus both beginning and +perfecting their salvation within them, and so indeed do hold Christ +as Man, to be only (I say to be only) the saved or glorified one +of God, together with the saints his members, only something in +another and more glorious manner and measure than the saints; and +these high flown people are in this very like to Familists and +Quakers, undervaluing the Lord Jesus Christ, God-man, and though +they may speak much of Christ, yet they do not rightly and savingly +lay him for their foundation. + +Now as a help against all these dangerous things, thou hast here +the main things of Christ laid down before thee briefly, and fully +proved by the scriptures: + +First, Of his being true God out of flesh from eternity, and then +of his taking flesh, or the nature of man upon him in the womb of +the Virgin, and so his fulfilling the law, his dying for sins at +Jerusalem, his rising again without, his ascending into heaven +without, and not into a fancied heaven only within, as some say; +his interceding in heaven for all his, and his coming again in his +body of flesh to judge the world. And if thou art yet in a state +of nature, though covered over with an outside profession, here +thou mayest find something (if the Spirit of Christ meet thee in +reading) to convince thee of the sad condition thou art in, and +to shew thee the righteousness thou art to fly to by faith, +and to trust in for salvation, when convinced of sin; which is a +righteousness wrought by that God-man Jesus Christ without thee, +dying without thee at Jerusalem for sinners: here also thou mayest +see the difference between true and false faith. If thou art a +true believer, as these things are the foundation of thy faith, so +they may be of great use for thee to mediate upon, and to exercise +thy faith in, particularly in mediation, and in this way to seek +daily for a higher faith in these truths, to be given into thy +heart from heaven; and there is a great need of this, for though +these truths be commonly known amongst professors to the notion of +them, yet very few know or believe them aright: nay, it may well +be said in this age, that, if the faith of the true saints was well +sifted, and tradition, notion, and the apprehensions of their own +reason and fancy was sifted out, most of them would be found to +have very little knowledge of, and faith in, these common truths. + +Secondly, These truths being put thus together, and plainly +proved by the scriptures, may be a great help (through the Spirit +concurring) to strengthen thee against all those damnable heresies +which are spread abroad, which deny the Lord Jesus Christ either +plainly, or more cunningly and mysteriously. And + +Thirdly, The more thou art rooted and set down from heaven in the +faith of these truths of Christ, to believe fully the glorious +reality of them, and their interest in them, the more heavenly +peace and joy thou wilt have (1 Peter 1:7,8) and also thou wilt +hereby attain the more true holiness and purity of heart and life, +'purifying their hearts by faith' (Acts 15:9). And then the more +thou hast of the right faith of Christ, and of his things in thy +heart, the more strong and valiant wilt thou be in spirit, to do +any work private or public for Jesus Christ, like Stephen, who +being full of faith, and of the Holy Spirit, was also full of +power (Acts 6:8). + +In this book thou hast also laid down from the scriptures, how +Jesus Christ is without the saints as Man, and yet dwelleth within +them, that is, something of his divine nature or his blessed Spirit +dwells within them, which Spirit is sometime called, The Spirit +of Christ (Rom 8:9). He that hath not the Spirit of Christ, &c. +and sometime called Christ, 'If Christ be in you' &c. (Rom 8:10). +And also how we may know whether it be Christ and the Spirit of +Christ within, or a false spirit calling itself Christ, and that +is thus; If it be indeed Christ within, that is, the Spirit of +Christ God-man; why then it teaches that man or woman in whom it +is, to apply, and trust in Christ without for salvation; Christ +as born of the Virgin Mary, as fulfilling the law without them, +as dying without the gate of Jerusalem as a sacrifice for sin; it +teaches them to trust in the Man Christ as rising again out of the +grave without them, as ascending into, and interceding in heaven +without for them; and as to come from that heaven again in his +flesh to judge the world. Thus the man Christ himself saith, 'When +he [the Spirit of truth] is come, &c. he shall glorify me' (John +16:13,14). He shall make you more to prize, admire and glorify me, +who am both God and man, and who shall be absent from you touching +my body. Then follows, for he shall take of mine (of my glorious +things) and shew them to you; he shall take my divine and human +nature, my birth, my person and offices, my obedience, death, +satisfaction, my resurrection, ascension and intercession, and of +my second coming in the clouds with my mighty angels to judgment, +and shall shew them, or clear them up to you: He shall take of my +salvation, which I have wrought for you in my own person without +you: And he shall take of my glory and exaltation in the heavens, +and shew to you. Now to mind this one thing, and to be set down in +a right understanding of it, by the Spirit, from the scriptures, +will be of great concernment to thee and me; for, for want of this, +many professors have split themselves, some looking only on what +Christ hath done and suffered without them, resting in an historical, +traditional, and indeed a fancied faith of it, without looking for +the Spirit of Jesus Christ to come with power into their hearts, +without which they cannot rightly know, nor rightly believe in +Christ the Son of God without them, so as to have any share or +interest in him, 'If any man have not the Spirit of Christ, he is +none of his' (Rom 8:9). Others have been depending too much upon +something they call Christ, and the righteousness of Christ within +them, in opposition to Christ and his righteousness without them, +from which all true saints have their justification and comfort, +it being received through the operation of the Spirit which dwells +in them; and however these may talk much of Christ within them, +yet it is manifest, that it is not the Spirit of Christ, but the +spirit of the devil; in that it doth not glorify, but slight and +reject the man Christ and his righteousness which was wrong without +them: Reader, in this book thou wilt not meet with high flown airy +notions, which some delight in, counting them high mysteries, +but the sound, plain, common, (and yet spiritual and mysterious) +truths of the gospel, and if thou art a believer, thou must needs +reckon them so, and the more, if thou hast not only the faith of +them in thy heart, but art daily living in the spiritual sense and +feeling of them, and of thy interest in them. Neither doth this +treatise offer to thee doubtful controversial things, or matters +of opinions, as some books chiefly do, which when insisted upon, +the weightier things of the gospel have always done more hurt +than good: But here thou hast things certain, and necessary to be +believed, which thou canst not too much study. Therefore pray, that +thou mayest receive this word which is according to the scriptures +in faith and love, not as the word of man, but as the word of God, +without respect of persons, and be not offended because Christ +holds forth the glorious treasure of the gospel to thee in a poor +earthen vessel, by one who hath neither the greatness nor the +wisdom of this world to commend him to thee; for as the scripture, +saith Christ, (who was low and contemptible in the world himself) +ordinarily chooseth such for himself, and for the doing of his +work (1 Cor 1:26-28). Not many wise men after the flesh, not many +mighty, not many noble are called: But God hath chosen the foolish +things of the world, &c. This man is not chosen out of an earthly, +but out of the heavenly university, the church of Christ, which +church, as furnished with the Spirit, gifts, and graces of Christ, +was in the beginning, and still is, and will be to the end of the +world, that out of which the word of the Lord, and so all true +gospel ministers must proceed, whether learned or unlearned, as +to human learning (1 Cor 12:27,28). And though this man hath not +the learning or wisdom of man, yet, through grace he hath received +the teaching of God, and the learning of the Spirit of Christ, which +is the thing that makes a man both a Christian and a minister of +the gospel. 'The Lord God hath given me the tongue of the learned,' +&c. (Is 50:4 compared with Luke 4:18) where Christ, as man, saith, +'The Spirit of the Lord is upon me, because he hath anointed me to +preach the gospel to the poor,' &c. He hath, through grace taken +these three heavenly degrees, to wit, union with Christ, the anointing +of the Spirit, and experience of the temptations of Satan, which +do more fit a man for that mighty work of preaching the gospel, +than all university learning and degrees that can be had. + +My end in writing these few lines is not to set up man, but having +had experience with many other saints of this man's soundness in +the faith, of his godly conversation, and his ability to preach +the gospel, not by human art, but by the Spirit of Christ, and that +with much success in the conversion of sinners when there are so +many carnal empty preachers, both learned and unlearned; I say having +had experience of this, and judging this book may be profitable +to many others, as well as to myself: I thought it my duty upon +this account (though I be very unfit for it) to bear witness with +my brother to the plain and simple (and yet glorious) truths of +our Lord Jesus Christ. And now reader, the Lord give thee and me a +right understanding in these things, that we may live and die not +with a traditional notional dead faith, but with a right spiritual +lively faith of Christ in our heart, wrought by the mighty power +of God; such a faith as may make Jesus Christ more real and precious +to us than any thing in the world, as may purify our hearts, and +make us new creatures, that so we may be sure to escape the wrath +to come, and after this life enjoy eternal life and glory through +the Lord Jesus Christ, to whom be glory for ever and ever. Amen. + +Farewell, thine to serve thee in the Lord Jesus, JOHN BURTON. + + + +SOME GOSPEL TRUTHS OPENED, &c. + +Forasmuch as many have taken in Hand to set forth their several +Judgments concerning the Son of the Virgin Mary, the Lord JESUS +CHRIST; and some of those many having most grossly erred from the +simplicity of the Gospel, it seemed good to me, having had some +Knowledge of these things, to write a few words, to the end, if +the Lord will, Souls might not be so horribly deluded by those +several corrupt Principles that are gone into the World concerning +him. + +Now, that there is such a thing as a Christ, I shall not spend +much time in proving of; only I shall shew you, that he was first +promised to the fathers, and afterwards expected by their children: +But before I do that, I shall speak a few words concerning God's +FORE-ORDAINING AND PURPOSING, THAT A CHRIST, A SAVIOUR, SHOULD +BE, AND THAT BEFORE THE WORLD BEGAN. Now God in his own wisdom and +counsel, knowing what would come to pass, as if it were already +done (Rom 4:17). He knowing that man would break his commandments, +and so throw himself under eternal destruction, did in his own +purpose fore-ordain such a thing as the rise of him that should +fall, and that by a Saviour, 'According as he hath chosen us in +him, [meaning the Saviour] before the foundation of the world' +(Eph 1:4). That is, God seeing that we would transgress, and break +his commandment, did before choose some of those that would fall, +and give them to him that should afterward purchase them actually, +though in the account of God, his blood was shed before the world +was (Rev 13:8). I say, in the account of God, his Son was slain! +that is, according to God's purpose and conclusion, which he +purposed in himself before the word was; as it is written (2 Tim +1:9), 'Who hath saved us, and called us with an holy calling, +according to his own purpose and grace, which was given us in +Christ Jesus before the world began.' As also, in 1 Peter 1:20, +Where the Apostle speaking of Christ, and the redemption purchased +by him for sinners, saith of him, 'Who verily was fore-ordained +before the foundation of the world, but was manifest in these last +days for you, who by him do believe in God, that raised him up +from the dead.' God having thus purposed in himself, that he would +save some of them that by transgression had destroyed themselves, +did with the everlasting Son of his love, make an agreement, or +bargain, that upon such and such terms, he would give him a company +of such poor souls as had by transgression fallen from their own +innocency and uprightness, into those wicked inventions that they +themselves had sought out (Eccl 7:29). The agreement also how this +should be, was made before the foundation of the world was laid +(Titus 1:2). The Apostle, speaking of the promise, or covenant +made between God and the Saviour (for that is his meaning,) saith +on this wise; 'In hope of eternal life, which God that cannot lie, +promised before the world began.' Now this promise, or covenant +was made with none but with the Son of God, the Saviour. And it +must needs be so; for there was none with God before the world +began, but he by whom he made the world, as in Proverbs 8 from +verse 22 to verse 31 which was and is, the Son of his love. + +This covenant, or bargain, had these conditions in it. + +First, That the Saviour should take upon him flesh and blood, +the same nature that the sons of men were partakers of (sin only +excepted) (Heb 2:14, 4:15). And this was the will or agreement +that God had made with him: And therefore when he speaks of doing +the will of God (Heb 10:5) he saith, 'a body hast thou prepared +me,' (as according to thy promise (Gen 3:15) which I was to take +of a woman,) and in it I am come to do thy will, O God, as it is +written of me in the volume of thy book (v 7). + +Second, The Saviour was to bring everlasting righteousness to +justify sinners withal (Dan 9:24,25). The Messias, or Saviour, shall +bring in everlasting righteousness, and put an end to iniquity, +as it is there written, 'To make an end of sins, and to +make reconciliation for iniquity, and to bring in everlasting +righteousness.' This, I say, was to be brought into the world by +the Saviour, according to the covenant, or agreement, that was +between God and Christ before the world began, which God, that +cannot lie, promised at that time (Titus 1:2). + +Third, He was to accomplish this everlasting righteousness by +spilling his most precious blood, according to the terms of the +covenant, or bargain; and therefore when God would shew his people +what the agreement was that he and the Saviour had made, even +before the covenant was accomplished and sealed actually. See for +this Zechariah 9 (where he is speaking of him that should be the +Saviour,) verse 11, 'As for thee also [meaning the Saviour] by +the blood of thy covenant,' or as some render it, whose covenant +is by blood (which is all to one purpose) 'I [meaning God] have +sent forth thy prisoners out of the pit wherein is no water.' +The meaning is this: As for thee also, seeing the covenant, or +bargain that was made between me and thee before the world was, +is accomplished in my account, as if it were actually and really +done, with all the conditions that were agreed upon by me and +thee; I have therefore, according to that agreement that was on +my part, sent forth the prisoners, and those that were under the +curse of my law, out of the pit wherein there is no water; seeing +thou also hast completely fulfilled in my account whatsoever was +on thy part to be done, according to our agreement. And thus is +that place to be understood in John 17:9, 'I pray for them: I pray +not for the world, but for them which thou hast given me' (which +I covenanted with thee for) 'thine they were and thou gavest them +me,' (but on such and such conditions as are before-mentioned (Zech +9)). And again, 'According as he hath chosen us in him, [that is, +in Christ,] before the foundation of the world, that we should be +holy and without blame before him in love' (Eph 1:4). Now, seeing +this was thus concluded upon by those that did wish well to the +souls and bodies of poor sinners, after the world was made by them, +and after they had said, 'let us make man in our image, after our +likeness' (Gen 1:26). And after man, whom God had made upright, +had by transgression fallen from that state into which God at first +placed him, and thrown himself into a miserable condition by his +transgression, then God brings out of his love that which he and +his Son had concluded upon, and begins now to make forth that to +the world, which he had purposed in himself before the world began +(Eph 1:4,9; 2 Tim 1:9). + +1. Now the first discovery that was made to a lost creature of +the love of God, was made to fallen Adam (Gen 3:15). Where it is +said, 'I will put enmity between thee and the woman, and between +thy seed and her seed'; which is the Saviour (Gal 4:4), 'It shall +bruise thy head, and thou shalt bruise his heel.' This was the +first discovery of the love of God to lost man: This was the gospel +which was preached to Adam in his generation; in these words was +held forth to them in that generation, that which should be farther +accomplished in after generations. + +2. Another discovery of the love of God in the gospel, was held +forth to Noah, in that he would have him to prepare an ark to +save himself withal; which ark did type out the Lord that was to +come, and be the Saviour of those whom he before had covenanted +for with God the Father. 'And God said unto Noah, The end of all +flesh is come before me;--make thee an ark of gopher wood' (Gen +6:13,14, 7:1). 'The Lord said unto Noah, Come thou and all thy +house into the ark; for thee have I seen righteous before me in +this generation.' + +3. God breaks out with a farther discovery of himself in love +to that generation in which Abraham lived, Where he saith, 'And +in thee, [that is, from thee shall Christ come through, in whom] +shall all families of the earth be blessed' (Gen 12:3). This was +also a farther manifestation of the good will of God to poor lost +sinners; and through this discovery of the gospel, did Abraham +see that which made him rejoice (John 8:56). + +4. When the time was come that Moses was to be a prophet to the +people of his generation, then God did more gloriously yet break +forth with one type after another, as the blood of bulls, and +lambs, and goats: Also sacrifices of divers manners, and of several +things, which held forth that Saviour more clearly which God had +in his own purpose and decree determined to be sent; for these +things (the types) were a shadow of that which was to come, which +was the substance (Heb 9:9,10, 10:1,5-7). Now when these things +were thus done, when God had thus signified to the world, what +he intended to do in after times, presently all that had faith +to believe that God would be as good as his word, began to look +for, and to expect that the Lord should accomplish and bring to +pass what he had promised, what his hand and counsel had before +determined to be done. + +(1.) Now Abraham begins to look for what God had promised and +signified; namely, that he would send a Saviour into the world in +his appointed time, which thing being promised, Abraham embraces, +being persuaded of the certainty of it; as in Hebrews 11:13. And +this did fill his heart with joy and gladness, as I said before; +for 'he saw it, and was glad' (John 8:56). + +(2.) Jacob also, while he was blessing his sons, concerning things +to come, breaks forth with these words, 'I have waited for thy +salvation' (Gen 49:18). He was also put in expectation of salvation +to come by this Saviour. + +(3.) David was in earnest expectation of this, which was held +forth by types and shadows in the law; for as yet the Saviour was +not come, which made him cry out with a longing after it, 'O that +the salvation of Israel were come out of Sion' (Psa 53:6). And +again, 'O that the salvation of Israel were come out of Sion!' +(Psa 14:7). The thing that David waited for, was not in his time +come, though before his time it was promised; which makes him cry +out, O that it were come, that it were come out of Sion! Where, +by the way, take notice, that the true salvation and Saviour of +Israel was to come out of Sion, that is, out of the church of God, +touching the flesh, as it is written; A prophet shall the Lord +your God raise up unto you of your brethren like unto me (Deut +18:15,18). And again, 'I have laid help upon one that is mighty; +I have exalted one chosen out of the people' (Psa 89:19; Rom 9:5). +'Whoso are the fathers, and of whom as concerning the flesh Christ +came, who is over all, God blessed for ever.' Christ, as concerning +the flesh, did come of the fathers. + +(4.) Isaiah did prophesy of this, that God would thus save his +people; yea, he breaks forth with these words, 'But Israel shall +be saved in the LORD with an everlasting salvation' (Isa 45:17). He +also tells them how it shall be accomplished in that 53d chapter. +Yea, he had such a glorious taste of the reality of it, that he +speaks as though it had been actually done. + +(5.) In the days of Jeremiah, this that God had promised to the +fathers, was not yet accomplished; in chapter 23:5 he saith, +'Behold, the days come, saith the Lord, that I will [mark, it was +not yet done] but I will [saith God] raise unto David a righteous +branch, and a king shall reign and prosper.--In his days Judah +shall be saved, and Israel shall dwell safely; and this is his +name wherewith he shall be called, THE LORD OUR RIGHTEOUSNESS.' + +(6.) He was also to come in Zechariah's time (Zech 3:8). Where he +saith 'for, behold, I will bring forth my servant the BRANCH.' + +(7.) He was not come in the time of Malachi neither, though he +was indeed at that time near his coming. For he saith himself, +'Behold, I will send my messenger, [meaning John the baptist,] +and he shall prepare the way before me: and the Lord whom ye +seek, shall suddenly come to his temple, even the messenger of +the covenant, whom ye delight in: behold he shall come, saith the +Lord of hosts' (Mal 3:1; Isa 40:3; Luke 1:76). + +(8.) Old Simeon did also wait for the consolation of Israel a +long time (Luke 2:25). Where it is said, 'And, behold, there was +a man in Jerusalem, whose name was Simeon; and the same man was +just and devout, waiting for the consolation of Israel.' That is, +waiting for him that was to be the Saviour, as is clear, if you +read with understanding a little farther: 'And it was revealed +unto him by the Holy Ghost, that he should not see death, before +he had seen the Lord's Christ' (v 26). + +And thus have I in brief shewed you, 1. That there is such a thing +as Christ. 2. That this Christ was promised and signified out +by many things before he did come. 3. How he was waited for, and +expected before the time that God had appointed in the which he +should come. + +The SECOND THING that I will (through the strength of Christ) +prove, is this, THAT HE THAT WAS OF THE VIRGIN, IS HE THAT IS THE +SAVIOUR. + +FIRST, And first, I shall lay down this for a truth; That it is not +any Spirit only by, and of itself, without it do take the nature +of man, that can be a Saviour of man from eternal vengeance. + +Or thus: That that [which] will be a Saviour of man, must in the +nature of man satisfy and appease the justice and wrath of God. +And the arguments that I do bring to prove it by, are these. + +First, Because it was man that had offended; and justice required +that man must give the satisfaction: And therefore, when he that +should be the Saviour, was come, he 'took upon him the form of a +servant, and was made in the likeness of men' (Phil 2:7; Heb 2:14). +Because 'the children are partakers of flesh and blood; he also +himself likewise took part of the same'; To what end? 'that through +death he might destroy him that had the power of death, that is, +the devil.' And is that all? No; but also that he might 'deliver +them who through fear of death, were all their lifetime subject +to bondage' (v 15). + +Second, The second argument is this; because, if a spirit only +could have made satisfaction for the sin of mankind, and have +subdued Satan for man, without the nature of man, either there had +been weakness in Body when he made that promise to fallen Adam, +That the seed of the woman should break the serpent's head; (for +there hath been no need of and so no room for that promise) or +else God having made it, would have appeared unfaithful, in not +fulfilling his promise, by redeeming the world without it. + +Third, If a spirit only could have made satisfaction, and so have +saved man; then Christ needed not to have come into the world, and +to have been born of a woman (Gal 4:4). But in that he must come +into the world, and must be born of a woman, it is clear, that +without this, he could not have been a Saviour: For he was made +of a woman, made under the law, to this end, that he might redeem +them that were under the law; implying, No subjection to this, (viz. +the taking of the nature of man) no redemption from the curse of +the law. But Christ hath delivered from the curse of the law (all +that believe in his name) being in their nature made a curse for +them. + +And this is the reason, why the fallen angels are not recovered +from their damnable estate, because, he did not take hold of their +nature, 'For verily he took not on him the nature of angels; but +he took on him the seed of Abraham' (Heb 2:16). + +SECOND, Now then, seeing this is the very truth of God, I shall +next prove, that Jesus that was born of the virgin, to be the +Saviour. And, + +First, I shall prove it by comparing some places of the Old and New +testament together, and by some arguments drawn from the scriptures. + +1. And first, see Genesis 3:15, where he is called the seed of +the woman, saying, 'I will put enmity between thee and the woman, +and between thy seed and her seed'; and so was Jesus (Gal 4:4) +where it is said, 'God sent forth his Son, made of a woman,' or +born of a woman. + +2. This woman must be a virgin (Isa 7:14) where it is said, 'A +virgin shall conceive, and bear a son, and shall call his name +Imanuel.' And Jesus is he that was the fulfilling of this scripture +(Matt 1:22,23), 'Now all this was done, that it might be fulfilled +which was spoken of the Lord by the prophet, saying, Behold, a +virgin shall be with child, and shall bring forth a Son, and they +shall call his name Imanuel.' + +3. The Saviour must be of the tribe of Judah. And this Jacob +prophesied of on his death-bed, saying, 'Judah, thou art he whom +thy brethren shall praise,' or honour, 'thy hand shall be in the +neck of thine enemies; thy father's children shall bow down before +thee' (Gen 49:8). + +And again (Micah 5:2), 'But thou, Bethlehem Ephratah, though thou +be little among the thousands of Judah, yet out of thee shall he +come forth unto me that is to be ruler in Israel.' Jesus also came +of the tribe of Judah, and that will clearly appear, if you read +(Matt 1). Matthew, he begins first with Abraham (v 2) and thence +to Judah (v 3) from Judah to David (v 6) from David to Zorobabel +(v 13) then to Jacob the father of Joseph, the husband of Mary, +of whom was born Jesus (v 16). + +Now Mary was one of the same house also, and for this consider, +Jesus came from the loins of David (Matt1); but that he could not +do, if Mary had not been of the seed of David: For Christ came from +her, not from him, for Joseph 'knew her not till she had brought +forth her first-born' (Matt 1:25). Again, the angel told her, that +he was the son of David, saying, 'And the Lord God shall give unto +him the throne of his father David' (Luke 1:32). + +And again, The Jews knew this very well, or else they would have +been sure to have laid it open before all the world; for they +sought by all means to disown him. And though they did through the +devilishness of their unbelief disown him, yet could they find no +such thing as to question the right of his birth from Mary. If it +had been to be done, they would no doubt have done it; they did +not want malice to whet them on; neither did they want means so far +as might help forward their malice; without manifest and apparent +injury; for they had exact registers, or records of their genealogies, +so that, if they had had any colour for it, they would sure have +denied him to have been the son of David. There was reasoning +concerning him when he was with them (John 7:27,43) and I do +believe, part of it was about the generation of which he came. +And this was so commonly known, that the blind man that sat by +the way-side could cry out, 'Jesus thou Son of David, have mercy +on me.--Thou Son of David, have mercy on me' (Luke 18:38,39). It +was so common, that he came from the loins of his father David +according to the flesh, that it was not so much as once questioned. +'And when' Herod 'demanded of the chief priests and scribes of +the people where Christ should be born. They said unto him, in +Bethlehem of Judea: For thus it is written by the prophet, And +thou Bethlehem, in the land of Juda, art not the least among the +princes of Juda, for out of thee shall come a governor, that shall +rule my people Israel' (Matt 1:4-6). (For out of thee) mark that; +if Mary had not been of Judah, Christ had not come out of Judah, +but Christ came out of Judah; therefore Mary is also a daughter +of Judah. And this is evident, as saith the scripture, 'for--our +Lord sprang out of Judah' (Heb 7:14). + +Again, when Christ the Saviour was to come into the world, at +that time the sceptre was to depart from Judah, according to the +prophecy of Jacob. 'The sceptre shall not depart from Judah, nor +a law-giver from between his feet, until Shiloh come' (Gen 49:10). + +Now the sceptre was then departed from those that were Jews by +nature, and also the law-giver, and Herod who was a stranger, and +not of Judea, was king over them, as Caesar's deputy; and Caesar +Augustus imposed laws on them. + +The stubborn Jews also confessed the sceptre to be departed, when +before Pontius Pilate a Roman governor of Judea, they cried out +against Christ: 'We have no king but Cesar' (John 19:15). + +Nay farther, the Jews from that day to this, have been without a +king of their own nation to govern them: they never had the sceptre +swayed since by any of themselves, but have been a scattered +despised people, and have been as it were liable to all dangers, +and for a long time driven out from their country, and scattered +over all the nations of the earth, as was prophesied concerning +them (Jer 14:10; Zech 6:14,15). And yet these poor souls are so +horribly deluded by the devil, that though they see these things +come to pass, yet they will not believe. And one reason among +many, of their being thus deluded, is this, they say that the word +sceptre in Genesis 49 is not meant of a kingly government; but +the meaning is, (say they) a rod, or persecutions shall not depart +from Judah till Shiloh come. Now they do most grossly mistake +that place; for though I am not skilled in the Hebrew tongue, +yet through grace, I am enlightened into the scriptures; whereby +I find that the meaning is not persecutions, nor the rod of +afflictions, but a governor or sceptre of the kingdom shall not +depart from Judah till Shiloh come. And that this is the meaning +of the place, weigh but the very next words of the same verse, +and you will find it to be the sceptre of a king that is meant; +for he addeth, 'nor a law-giver from between his feet.' Mark it, +The sceptre, nor a law-giver; the legislative power depending on +the sceptre of the kingdom, shall not depart from Judah till Shiloh +come. According to that scripture, written in Isaiah 7:16, 'For +before the child shall know to refuse the evil, and choose the +good, the land that thou abhorrest shall be forsaken of both her +kings.' Which scripture hath been fulfilled from that same time. + +But a word to the Jews' exposition of the sceptre to be a rod, +or persecutions; saying, that persecutions shall not depart from +Judah till Shiloh come. This cannot be the meaning of the place; +for the Jews have had rest oftentimes, and that before Shiloh did +come; at one time they 'had rest four-score years' (Judg 3:30). +Again, 'And the land had rest from war' (Josh 14:15). And again, +'And the Lord gave them rest round about, according to all that he +sware unto their fathers, and there stood not a man of all their +enemies before them' (Josh 21:44). 'And the land had rest forty +years' (Judg 3:11). There was rest many a time from persecution +and from the rod, though it were but for a season; but the sceptre, +or kingdom, did not depart from Judah, and a law-giver from between +his feet till Shiloh came. + +Second, Again, To prove that Jesus is the Christ, it is clear from +the hand of God against the Jews, for putting him to death. What +was the reason why they did put him to death, but this, He did +say that he was the Christ the Son of God? (Luke 22:70) 'Then said +they all, Art thou then the Son of God? And he said unto them, Ye +say that I am.' That is, I am he as you say, I am the Son of God; +yea, the only begotten Son of the Father, and I was with him before +the world was (John 9:37, 17:5). + +Now the Jews did put him to death for his thus owning his own; +that is, for not denying of his Sonship, but making himself equal +with God, therefore did they put him to death (John 19:7). + +Now God did, and doth most miserably plague them to this very +day, for their crucifying of him: But I say, had he not been the +Christ of God, God's Son, he would not have laid sin to their +charge, for crucifying him; but rather have praised them for their +zeal, and for taking him out of the way, who did rob God of his +honour, in that he made himself equal with God, and was not. He +would have praised them for doing the thing that was right, as +he did Phineas the son of Eleazar, for executing judgment in his +time, on the adulterer and adulteress (Num 25:8). + +But in that he said he was the Son of God, and accounted it no +robbery so to call himself (Phil 2:6). And seeing that they did +put him to death, because he said he was the Son of God; and in +that God doth so severely charge them with, and punish them for +their sin in putting him to death, for saying that he was the Son +of God, it is evident that he was and is the Son of God, and that +Saviour that should come into the world. For his blood hath been +upon them to this very day for their hurt, according to their +desire (Matt 27:25). + +Again, Jesus himself doth in this day hold forth that he is the +Christ, where he saith, 'The time is fulfilled, and the kingdom of +God is at hand' (Mark 1:15). What time is this that Jesus speaks +of? Surely, 'tis that of Daniel's seventy weeks, spoken of in +chapter 9:24 where he saith, 'Seventy weeks are determined upon +thy people--to finish the transgression, and to make an end of +sins, and to make reconciliation' or satisfaction 'for iniquity, +and to bring in everlasting righteousness,--and to anoint the most +Holy.' This time, that here Daniel speaks of, is it that Christ +saith hath an end; and the argument that he brings to persuade them +to believe the gospel, is this, 'The kingdom of God is at hand,' +(according as was prophesied of it by Daniel) 'repent, and believe +the gospel.' Repent, and believe that this is the gospel; and that +this is the truth of God; consider, that Daniel had a revelation +of these days from the angel of God, and also the time in which it +should be accomplished: namely, Seventy weeks was the determined +time of the Messias his coming, from the time when the angel spake +these words to Daniel: Seventy weeks, that is, about 490 years, if +you reckon every day in the said seventy weeks for a year: A day +for a year, a day for a year; for so is the Holy Spirit's way +sometimes to reckon days (Eze 4:6). And this the Jews were convinced +of, when Christ saith to them, 'Ye hypocrites, ye can discern the +face of the sky; but can ye not discern the signs of the times?' +(Matt 16:3). Do you not see that those things that are spoken +of as forerunners of my coming, are accomplished? Do you not see +that the sceptre is departed from Judah? Do you not see the time +that Daniel spake of is accomplished also? There shall no sign be +given unto it, but the sign of the prophet Jonas: O ye hypocritical +generation! (v 4). + +Third, Another argument to prove that Jesus is the Christ, is +this, By his power the blind see, the lame walk, the deaf hear, the +dumb speak, the dead are raised up, the devils are dispossessed. +In Isaiah 35:4 it is thus prophesied of him, 'Behold your God will +come with vengeance, even God with a recompense; he will come and +save you'; But how shall we know when he is come? Why, 'Then the +eyes of the blind shall be opened, and the ears of the deaf shall +be unstopped. Then shall the lame man leap as an hart, and the +tongue of the dumb sing; for in the wilderness shall waters break +out, and streams in the desert' (vv 5,6). Now when John would +know whether he were the Christ or no, Jesus sends him this very +answer, 'Go, and shew John [saith he] again those things which +you do hear and see: the blind receive their sight, and the lame +walk, the lepers are cleansed, and the deaf hear, the dead are +raised up, and the poor have the gospel preached to them' (Matt +11:3-5). + +Fourth, Another argument that doth prove this Jesus to be the +Christ, is this, namely, he to whom it was revealed, that he should +see him, though he waited long for him. So soon as ever he did but +see that sweet babe that twas born of the virgin Mary, he cried +out, 'Lord now lettest thou thy servant depart in peace, according +to thy word: For mine eyes have seen thy salvation, which thou +hast prepared before the face of all people'; as it is in Luke +2:26-31. The prophetess Anna also, so soon as she had seen him, +'gave thanks to the Lord, and spake of him to all them that looked +for redemption in Jerusalem' (vv 36-38). + +Fifth, Another argument is, the sign of the prophet Jonah. He, +even Jonah, was three days and three nights in the whale's belly +(Jonah 1:17) and Jesus makes this very thing an argument to the +Jews, that he was the true Messias, where he saith, 'An evil and +adulterous generation seeketh after a sign'; that is, they would +have me to show them a sign, to prove that I am the Saviour, 'And +there shall no sign be given to it, but the sign of the prophet +Jonah: For as Jonas was three days and three nights in the whale's +belly; so shall the Son of man be three days and three nights in +the heart of the earth' (Matt 12:39,40). And this, the Apostle +makes mention of to be accomplished, where he says, The Jews slew +Jesus, and hanged him on a tree (Acts 10:39) and laid him in +a sepulchre (Matt 27). But God raised him up the third day, and +shewed him openly (Acts 10:40). + +Sixth, Another scripture argument to prove that Jesus is the Christ, +is this, that there was not one of his bones broken; which thing +was foretold and typed out by the Paschal Lamb, where he saith, +'They shall leave none of it unto the morning, nor break any bone +of it' (Exo 12:46; Num 9:12), which thing was fulfilled in the Son +of the virgin, (though contrary to the customs of that nation,) +as it is written, 'Then came the soldiers, and brake the legs of +the first, and of the other which was crucified with him. But when +they came to Jesus, and saw that he was dead already, they break +not his legs' (John 19:32,33): 'that the scripture should be +fulfilled, A bone of him shall not be broken' (v 36). + +Seventh, Another scripture demonstration is, in that they did +fulfil the saying that was written, 'They part my garments among +them, and cast lots upon my vesture' (Psa 22:18). But this was +also fulfilled in Jesus, as it is written; 'Then the soldiers, +when they had crucified Jesus, took his garments, and made four +parts, to every soldier a part; and also his coat: now the coat was +without seam,--They said therefore among themselves, let us not +rend it, but cast lots for it whose it shall be: that the scripture +might be fulfilled, which saith, They parted my raiment among +them, and for my vesture they did cast lots' (John 19:23,24). + +Eighth, Again, The scripture saith, 'they shall look upon me, whom +they have pierced' (Zech 12:10). But the soldier thrust a spear +into his side, That it might be fulfilled which was written, 'they +shall look on him whom they pierced' (John 19:34-37). + +Error 1. Now then, seeing this is the truth of God, that Jesus +that was born of the virgin, is the Christ of God; how horribly +are those deceived who look on Jesus the Son of Mary, to be but +a shadow or type, of something that was afterward to be revealed; +whereas the scriptures most lively hold him forth to be the Christ +of God, and not a shadow of a spirit, or of a body afterwards +to be revealed, but himself was the very substance of all things +that did any way type out Christ to come; and when he was indeed +come, then was an end put to the law for righteousness, or +justification to every one that believeth; 'Christ is the end +of the law for righteousness to every one that believeth,' as it +is written (Rom 10:4). That is, he was the end of the ceremonial +law, and of that commonly called the moral law, the substance of +which is laid down (Exo 20:1-17) though that law, as handed out +by Christ, still remains of great use to all believers, which +they are bound to keep for sanctification, as Christ saith (Matt +5:19 to the end of the chapter). But Christ Jesus hath obtained +everlasting righteousness, having fulfilled all the law of God +in the body of his flesh, wherein he also suffered on the cross +without the gates, and doth impute this righteousness to poor man, +having accomplished it for him in the body of his flesh, which +he took of the virgin (Gal 4:4). 'God sent forth his Son, made of +a woman, [that is, born of the virgin] made under the law,' that +is, to obey it, and to bear the curse of it, 'being made a curse +for us' (Gal 3:13); to redeem them that were under the law, that +is, to redeem such as were ordained to life eternal, from the curse +of the law. And this he did by his birth, being made or born of a +woman; by his obedience, yea, by his perfect obedience 'he became +the author of eternal salvation unto all them that obey him' (Heb +5:8,9); and by his doing and suffering, did completely satisfy +the law and the justice of God, and bring in that glorious and +everlasting salvation, without which we had all eternally been +undone, and that without remedy; for without shedding of his blood +there was no remission. + +Error 2. Seeing Jesus Christ, the Son of the virgin Mary, was and +is the Christ of God: and that salvation came in alone by him, for +there is salvation in no other (Acts 4:12), then how are they +deceived, that think to obtain salvation by following the convictions +of the law, which they call Christ (though falsely) when alas, +let them follow those convictions that do come from the law, +and conscience set on work by it; I say, let them follow all the +convictions that may be hinted in upon their spirits from that law, +they shall never be able to obtain salvation by their obedience +to it, 'for by the law is the knowledge of sin' (Rom 3:20; Gal +3:10; John 10:15; Heb 9:12). And 'It is not of works lest any man +should boast,' as those fond hypocrites called Quakers would do. +And again, 'If righteousness come by the law, then Christ is dead +in vain' (Gal 2:21). 'But that no man is justified by the works of +the law, in the sight of God, it is evident: for, The just shall +live by faith' (Gal 3:11). Which living by faith, is to apply the +Lord Jesus Christ his benefits, as birth, righteousness, death, +blood, resurrection, ascension, and intercession, with the glorious +benefits of his second coming to me, as mine, being given to me, +and for me, and thus much doth the Apostle signify, saying; 'The +life which I now live in the flesh I live by the faith of the Son +of God, who loved me, and gave himself for me' (Gal 2:20). + +Error 3. Again, Seeing God's Christ, which was with him before +the world was (John 17:5) took upon him flesh and blood from the +virgin Mary, (who was espoused to Joseph the carpenter) and in +that human nature yielded himself an offering for sin, (for it +was the body of his flesh by which sin was purged [Col 1:22]). I +say, seeing the Son of God, as he was in a body of flesh, did bring +in salvation for sinners, and by this means, as I said before, we +are saved, even by faith in his blood, righteousness, resurrections, +&c. How are they then deceived who own Christ no otherwise than +as he was before the world began, who was then without flesh and +blood (for he took that in time of the virgin [Gal 4:4; Heb 2:14]). +I say, they are wickedly deluded, who own him no otherwise but as +he was before the world was: For in their owning of him thus and +no otherwise, they do directly deny him to be come in the flesh, +and are of that antichristian party which John speaks of (1 John +4:3) 'Every spirit that confesseth not that Jesus Christ is come +in the flesh, is not of God: and this is that spirit of antichrist, +whereof ye have heard that it should come, and even now already +is it in the world.' Now because the enemy doth most notably wrest +this scripture, as they do others, to their own damnation, I +shall speak something to it; and therefore, when he saith, every +spirit that confesseth not that Jesus Christ is come in the flesh, +is not of God, his meaning is, Every spirit that doth not confess +that that Christ that was with the Father before the world was, did +in the appointed time of the Father come into the world, took on +him a body from the virgin, and was very man as well as very God, +and in that body of flesh did do and suffer whatsoever belonged +to the sons of men for the breach of the holy law of God, and +impute his glorious righteousness which he fulfilled in that body +of his flesh, to the souls that shall believe on what he hath +done, and is adoing in the same body. + +Consider 1. And that this is the mind of the Spirit of God, consider, +first, he himself saith, handle me and see, for a spirit hath not +flesh and bones, as ye see me have, when his disciples had thought +he had been but a spirit (Luke 24:39,40). + +Consider 2. Now that in this flesh he died for sins: consider, +secondly, that scripture which saith, 'Who his own self, [that +is, the Christ that was born of the Virgin] bare our sins in his +own body on the tree' (1 Peter 2:24). See Colossians 1:22 'in the +body of his flesh,' saith he, 'to present you holy and unblameable, +and unreprovable in his sight.' Now that he arose again from the +dead, with the body of flesh wherewith he was crucified, consider, that +forenamed scripture (Luke 24:39,40) spoken after his resurrection. + +Now that he went away with the same body from them into heaven, +consider that it is said, 'And he led them out as far as to Bethany, +and he lifted up his hands, and blessed them. And it came to pass, +while he blessed them, he was parted from them, and carried up +into heaven' (Luke 24:50,51). This is the meaning of those words +therefore; Jesus Christ is come into the flesh, that is, Jesus +Christ hath come in the flesh that he took of the Virgin, hath +brought us who were enthralled to the law, the devil, and sin, +to liberty; and that by his obedience and death. 'Forasmuch then +as the children are partakers of flesh and blood, [saith the +scripture] he, [Christ] also himself likewise took part of the +same'; wherefore? 'That through death he might destroy him that +had the power of death, that is, the devil; and deliver them who +through fear of death were all their lifetime subject to bondage' +(Heb 2:14,15). For he 'was delivered for our offences, and was +raised again for our justification' (Rom 4:25). For he, even that +man, through the power of the eternal Spirit, did offer up himself +without spot to God, and thereby, or by that offering, 'obtained +eternal redemption for us' (Heb 9:12,14). And therefore I say again +and again, look to yourselves, that you receive no Christ except +God's Christ: For he is like to be deceived that will believe every +thing that calls itself a Christ. 'For many, [saith he] shall come +in my name,--and shall deceive many' (Matt 24:5). + +Now having spoken thus much touching the Saviour, the Lord Jesus +Christ, I shall, according to the assistance of the Lord Jesus, +proceed, and shall speak something of his godhead, birth, death, +resurrection, ascension, and intercession; together with his most +glorious and personal appearing the second time, which will be to +raise the dead, and bring every work to judgment (Eccl 12:14). + +And FIRST I shall shew you that he (Christ) is very God, co-eternal, +and also co-equal with his Father. SECOND, That by this Son of +Mary (which is equal with his Father) the world was made. THIRD, +That he in the fulness of time, was made of a woman, made under +the law, to redeem them that were (or are) under the law; that +is, was born of a woman: and in our nature (for he made himself +of no reputation, and took on him the form of a servant, and was +made in the likeness of men) and in our stead he did fulfil the +law in point of justification (Rom 10:4) and was crucified for our +transgressions (1 Cor 1:23-25). FOURTH, That very body of the Son +of Mary which was crucified, did rise again from the dead, after +he had been buried in Joseph's sepulchre; that he in that very +body ascended up into heaven; and in that very body shall come +again to these ends, 1. To judge the quick and the dead. 2. To +receive his saints to himself. 3. To pass eternal condemnation on +his enemies. These things in brief I shall touch upon, according +to the wisdom given me. + +FIRST, And therefore that Christ is very God, I shall first prove +by plain texts of scripture. Second, From the testimony of God, +angels, and men, witnessed by the scriptures. Third, By several +arguments drawn from scripture, which will prove the same clearly. + +First, Then to prove it by the scriptures; tho' indeed the whole +book of God's holy scripture, testify these things plainly to be +most true, yet there be some places more pregnant and pertinent +to the thing than others; and therefore I shall mention some of +them: as that in Proverbs 8:22, &c. and there you shall find him +spoken of under the name of wisdom, the same name that is given +him in 1 Corinthians 1:24. I say in that place of the Proverbs +above mentioned, you shall find these expressions from his own +mouth. 'The Lord possessed me in the beginning of his way, before +his works of old. I was set up from everlasting, from the beginning, +or ever the earth was. When there were no depths, I was brought +forth; when there were no fountains abounding with water. Before +the mountains were settled, before the hills was I brought forth: +While as yet he had not made the earth, nor the fields, nor +the highest part of the dust of the world. When he prepared the +heavens, I was there: when he set a compass upon the face of the +depth: When he established the clouds above: when he strengthened +the fountains of the deep: When he gave to the sea his decree, +that the waters should not pass his commandment: when he appointed +the foundations of the earth: Then I was by him, as one brought +up with him: and I was daily his delight, rejoicing always before +him; rejoicing in the habitable part of his earth; and my delights +were with the sons of men.' Also in John 1:1, 2 you have these words +spoken of Christ, 'In the beginning was the Word, and the Word +was with God, and the Word was God. The same was in the beginning +with God.' As also in Hebrews 1:2 the Apostle being about to prove +the Son of Mary to be very God, saith; He 'hath in these last +days spoken unto us by his Son'; which Son is the Son of Mary, +as in Matthew 3, 'But [saith the Apostle (Heb 1:8)] unto the Son +he saith, Thy throne, O God, is for ever and ever, a sceptre of +righteousness is the sceptre of thy kingdom.' Again, in John 17:5 +you have the words of the Son of Mary for it, saying, 'And now, O +Father, glorify thou me with thine own self, with the glory which +I had with thee before the world was.' Again, he himself saith, +before Abraham was, I am: And again, I and my Father are one. And +in Philippians 2:5 the Apostle saith, 'Let this mind be in you +which was also in Christ Jesus: who, being in the form of God, +thought it not robbery to be equal with God: But made himself of +no reputation, and took upon him the form of a servant, and was +made in the likeness of men.' Also Revelation 2:8 Christ himself +saith, I am 'the first and the last, which was dead, and is alive.' +And thus have I quoted some few scriptures to prove that the Son +of Mary is the true God. + +Second, I shall give you the testimony of God himself touching +the truth of this, viz. That Christ, the Son of the Virgin, is +the true God: + +1. And first see Zechariah 12:7 and there you shall find these +words, 'Awake, O sword, against my shepherd, and against the man +that is my fellow, saith the Lord of hosts.' In this place the +Lord doth call that Man his fellow, which he doth not do to any +mere creature. Again, in Matthew 3:17 he calls him his beloved +Son, saying, 'This is my beloved Son, in whom I am well pleased.' +And in the aforesaid place of the Hebrews (ch 1) the Apostle advancing +the Lord Jesus, brings in this question. 'To which of the angels +said he at any time, Thou art my Son?' (v 5). 'But unto the Son he +saith' (v 8) 'Thy throne, O God, is for ever and ever': And thus +far of the testimony that God himself hath given of the Son of +Mary, Jesus Christ. + +2. The angels do shew that he is God: (1.) In that they do obey +him. (2.) In that they worship him. + +(1.) That they obey him, is clear, if we compare Revelation 21:9 +with 22:6. In the first of these places we find, that there came +one of the angels of the seven vials, which had the seven last +plagues, and talked with John. He came not of himself; for in that +22nd chapter, verse 6 he saith, 'The Lord--sent his angel to shew +unto his servants, the things which must shortly be done.' Now in +the 16th verse you may see who this Lord God is: He saith there, +'I Jesus have sent mine angel to testify--these things in the +churches [compare Rev 1:1]. I am the root and [as well as] the +offspring of David, and the bright and morning star.' I say this +obedience of the angels doth testify that Jesus, which is the Son +of Mary, is the true and very God; for they do obey God only. + +(2.) The angels do shew that the Son of Mary, is the true God, +in that they do not only obey him, but worship him also; yea, +they are commanded so to do (Heb 1:6) where it is written, 'When +he bringeth in the first begotten into the world, he [i.e. God,] +saith, And let all the angels of God worship him,' viz. the Son of +Mary. Now the angels themselves command that we worship none but +God (Rev 22:8,9). When John fell down to worship the angel, the angel +said, 'See thou do it not: for I am thy fellow servant,--worship +God.' Now if the angels should command to worship God, and they +themselves should worship him that by nature is no god, they should +overthrow themselves, in commanding one thing, and doing another, +and so lose their own habitations, and be shut up in chains of +darkness, to be punished with everlasting destruction from God +himself at the great day. And thus much concerning the testimony +of angels touching Jesus the son of Mary, the Son of God, yea, +very and true God (Isa 9:6). + +3. [The testimony of men witnessed by the scriptures do shew that +Christ is very God.] Now followeth David his testimony among other +of the saints, who witness Jesus the Son of Mary to be true God; +and that you may find in Psalm 110:1 where he saith, 'The LORD +said unto my Lord, Sit thou at my right hand, until I make thine +enemies thy footstool.' Also Isaiah in the 9th chapter, verse 6 +saith, 'For unto us a child is born, unto us a son is given; and +the government shall be upon his shoulder: and his name shall +be called Wonderful, Counsellor, The mighty God, The everlasting +Father, the Prince of Peace. Of the increase of his government and +peace there shall be no end, upon the throne of David, [which is +not, nor ever was the heart of any believer] and upon his kingdom, +to order it, and to establish it with judgment and with justice +from henceforth even for ever. The zeal of the LORD of hosts will +perform this.' Again, see Peter's testimony of this Son of Mary; +When Jesus asked his disciples, whom say ye that I am? Peter, +as the mouth of the rest, said, 'Thou art the Christ, the Son of +the living God' (Matt 16:16). Also when Thomas, one of Christ's +disciples, would not be persuaded by the others that they had +seen the Lord, except he did also see in his hands the print of +the nails, and put his fingers into the print of the nails, and +thrust his hand into his side, he would not believe. Saith the +Son of Mary, 'Reach hither thy finger, and behold my hands; and +reach hither thy hand, and thrust it into my side; and be not +faithless but believing.' And then Thomas breaks out with a mighty +faith, and a glorious testimony for his master, and saith, 'My +Lord, and my God' (John 20:27,28). Again, See Paul's testimony of +him (Rom 9:5) where speaking of the Son of Mary, he saith, That +Christ came of the Father, 'who is over all, God blessed for ever, +Amen.' And the apostle John doth also witness as much (1 John 5:20) +where speaking of Jesus Christ, he saith on this wise, 'And we know +that the Son of God is come, and hath given us an understanding, +that we may know him that is true, and we are in him that is true, +[Who is that? why, saith John] even in his Son Jesus Christ.' Who +is he? Why, 'This is the true God, and eternal life.' + +I could here also bring in the testimony of the very devils +themselves as Luke 4:41, 8:28 where he is by them acknowledged to +be the Son of the living God: But it is needless so to do; for we +have plainly proved it already. + +Third, Now followeth the several scripture arguments, which will +prove that Jesus the Son of Mary is very God. + +1. There is none but he that is the true God, can satisfy the +justice of the true God, for the breach of his holy law; but if +you compare Isaiah 53:6 with Matthew 3:17 you shall find, that +Jesus the Son of Mary did give God a full and complete satisfaction +for the breach of his holy law; therefore Jesus the Son of Mary +must needs be the great and true God. + +2. He that hath power of his own to lay down his life, and hath +power of his own to take it up again, must needs be the true God: +but this did Jesus the Son of Mary the virgin; therefore he must +needs be the true God (John 10:17; Rom 1:4). + +3. There was never any able to bear the sins of all the believers +in the world, that ever were, now are, or hereafter shall be, +but the true God: But Jesus, the Son of the Virgin Mary, did bear +them all, 'in his own body on the tree' (1 Peter 2:24; Isa 53:6). +Therefore Jesus the Son of Mary must needs be the true God as well +as man. + +4. There was never any mere man able, by his own power, to overcome +the devil in all his temptations, but he that is also the true +God (for Adam in his state of innocency was overcome by them, and +fell under them:) But Jesus the Son of the Virgin did overcome +them all by his own power; therefore he is very God, as well as +very Man. See Genesis 3:15; Isaiah 51:9, 63:5; Matthew 4:24; Luke +4:12. + +5. There was never any that did call himself the true God (and was +not) which did please God in so doing. But Jesus the Son of Mary +did call himself the true God, or account himself equal with God +(which is all one) yet God was well pleased with him (Matt 3:17; +Phil 2:6,7; John 8:29). And therefore Jesus the Son of Mary must +needs be true God as well as man. + +6. There was never any that had all power in heaven and in earth, but +the true God. Jesus the Son of the Virgin Mary, who was espoused +to Joseph, hath all power in heaven and in earth in his own hand. +Therefore he is the true and great God (Matt 28:18). + +7. There was never any able to keep poor souls from falling from +God, saving he that is the true God. Jesus the Son of Mary did, +and doth this (John 10:27-30, 17:12). Therefore he is the true +and great God. + +8. Never could any justly call himself the first and the last, +except the true God, nor truly (as the Lord did say) I AM. But +these did Jesus the Son of Mary (Rev 1:1 compared with vv 17,18; +Rev 2:8 and John 8:58). Therefore Jesus must needs be true God as +well as man. + +9. Never was there any that could absolutely forgive sins but God +(Mark 2:7; Luke 5:21). But Jesus the Son of the Virgin Mary, can +forgive sins (Luke 5:20; Mark 2:5). Therefore Jesus the Son of +Mary must needs be true God, as well as man. + +10. The scriptures never call any the true and living God; but he +that is the true God. The scriptures call Jesus, the Son of the +Virgin, the true God (Isa 9:6; 1 John 5:20). Therefore he is the +true and great God. + +11. He that made all things, whether they be visible, or invisible, +whether they be thrones or dominions, or principalities, or powers, +must needs be the true God. But Jesus the Son of the Virgin Mary +did make all these (Col 1:14-18; John 1:1-16; Heb 1:2,3). And +therefore he is the true God as well as man. + +12. The blood of a mere finite creature could never obtain eternal +redemption for sinners. But the blood of Jesus, the Son of the +Virgin Mary, hath obtained eternal redemption for sinners (Rom +3:23, 5:9; Heb 9:12,14, 10:19,20). Therefore the blood of the Son +of the Virgin, must needs be the blood of God. And so the Apostle +calleth it, saying to the pastors of the churches, 'Feed the church +of God, which he hath purchased with his own blood' (Acts 20:28; +1 John 3:16). + +13. Never was there any that could overcome death in his own power, +but the true God (Hosea 13:14; 2 Tim 1:10; Heb 1:2). Jesus the +Son of the Virgin Mary did overcome death by himself (Heb 3:14). +Therefore he is the true God as well as man. + +14. He that searcheth the hearts, and knoweth the thoughts of men, +must needs be the true God (Jer 17:10). But Jesus the Son of the +Virgin doth (Luke 5:22, 9:47; John 2:24,25). Therefore he is the +true God. + +15. He that by his own power commandeth the raging sea, must needs +be the true God (Job 38:10,11; Prov 8:29). But this did Jesus the +Son of Mary (Mark 4:39-41; Luke 8:24). Therefore, he is the true +God. + +16. He that is the WISDOM, power, and glory of God, must needs +be the true God. But Jesus the Son of the Virgin is all these as +1 Corinthians 1:24; Hebrews 1:3. Therefore Jesus the Son of the +Virgin must needs be true God as well as man. + +SECOND.--The next thing that I am to prove, is this; namely, That +by this Jesus Christ, the Son of the Virgin, the world was made: +And here I shall be brief, having touched on it already. Only +I shall lay down some of the scriptures, that hold forth this to +be a truth, and so pass to the next things that I intend to speak +of. + +And therefore in the first place, see Hebrews 1:2 where the Apostle +is speaking of the Son of God, which Son was born of the Virgin +Mary, according to these scriptures mentioned before (Matt 1:18-23; +Luke 2; Matt 3:17) where God himself saith, This is my beloved +Son, &c. This Son of God, saith the Apostle, by whom God hath +spoken to us, by him also he made the worlds. And Colossians +1 the Apostle speaking of the deliverance of the saints, saith, +'who hath delivered us from the power of darkness, and translated +us into the kingdom of his dear Son: In whom we have redemption +through his blood, even the forgiveness of sins': And is that all? +No, but he is (also) 'the image of the invisible God, the first +born of every creature' (v 15). And in verses 16, 17, 'By him +were all things created that are in heaven, and that are in earth, +visible and invisible, whether they be thrones, or dominions, or +principalities, or powers: all things were created by him, and for +him: And he is before all things, and by him all things consist.' +Also Hebrews 1:10 it is thus written of this Son of God, Christ +Jesus the Son of Mary, 'And, Thou, Lord, in the beginning hast +laid the foundation of the earth: and the heavens are the works +of thine hands.' And again, John 1 and the first 9 verses, the +Evangelist, or Apostle, speaking of the Son, saith, 'In the beginning +was the Word,' which Word was the Son (Rev 19:13). This Word, or +Son, was with God, and the Word was God. All things were made by +him, and without him was not any thing made that was made. 'In +him was life; and the life was the light of men. And the light +shineth in darkness; and the darkness comprehended it not.' But +in the ninth verse of this first chapter of John, it is written, +'That was the true light, which lighteth every man that cometh +into the world.' Now seeing the Lord hath brought me thus far; +and because the Quakers by wresting this scripture, do not only +split themselves upon it, but endeavour also to split others, I +shall therefore, before I proceed any further, speak a few words +to it; and they are these that follow. + +The Apostle in these nine first verses, or most of them, is speaking +of the divinity or godhead of the Son of Mary, and shewing that +he made the world: Now in this ninth verse he speaketh of man as +he is in his coming into the world, and not as he is a regenerate +person. Now every man as he comes into the world, receives a light +from Christ, as he is God, which light is the conscience, that +some call Christ though falsely. This light, or conscience, will +shew a man that there is a God, and that this God is eternal (Rom +1:20). This light doth discover this eternal God by his works in +the world; for saith the scripture before named, 'The invisible +things of him [meaning God] from the creation of the world are +clearly seen, being understood by the things that are made, even +his eternal power and godhead'; This light also will reprove of +sin, or convince of, and make manifest sins against the law of +this eternal God: so that man, before he is regenerate, is able +by that light to know that sins against the law, are sins against +God, as is manifested in the unconverted Pharisees, who, (as +Christ told them) had neither the love of God, nor the word of God +abiding in them (John 5:38,42) yet knew sins against the law, to +be sins; for they were offended at a woman for committing adultery, +which act was forbidden, by the law (Matt 5:27,28); and it is said +also, they were convicted of sin by their own consciences (John +8:7-10). + +Again, The Apostle writing to the Corinthians, and admonishing +them to walk orderly (1 Cor 11:14) turns them to nature itself, +saying, 'Doth not even nature itself teach you?' &c. This light +surely is that, wherewith Christ, as he is God, hath enlightened +every man that cometh into the world, which doth convince of +sins against the law of God. Therefore, as the Apostle saith (Rom +1:20). They are left without excuse. That is, they have their own +conscience, that doth shew them there is a God, and that this God +is to be served and obeyed; and the neglect of this will be sure +to damn them, though the obedience to the law will not save them, +because they are not able to make a full recompense to God for the +sins that are past; neither are they able for the time to come, +to yield a full, continual, and complete obedience to the law +of this almighty, infinite, and eternal God. For as many as are +of the works of the law, are under the curse; for it is written, +'Cursed is every one that continueth not in all things which are +written in the book of the law to do them. But that no man is +justified by the [works of the] law,--it is evident: for, The just +shall live by faith' (Gal 3:10,11). + +But now, though Christ, as he is God, doth give a light to every +one that cometh into the world, which light is the conscience, (as +they themselves confess;) yet it doth not therefore follow that +this conscience is the Spirit of Christ, or the work of grace, +wrought in the heart of any man whatsoever; for every one hath +conscience, yet every one hath not the Spirit of Christ: For Jude +speaks of a company of men in his days, who had not the Spirit of +Christ (Jude 19). 'These be they who separate themselves, [saith +he] sensual, having not the spirit.' Yea, Heathens, Turks, Jews, +Pagans, Atheists, have that also that doth convince of sin, and +yet are so far from having the Spirit of Christ in them, that it +is their great delight to serve their lusts, this world, their sins; +whereas the Apostle saith plainly, 'If Christ be in you, the body +is dead because of sin; but the Spirit is life for righteousness +sake' (Rom 8:10)[1] So that those who are alive to their sins, have +not the Spirit of Christ. Nay, let me tell you, the very devils +themselves, who were thrown from their first state by sin (Jude 6) +have such a taste of their horrible sins (2 Peter 2:4) that when +they did but suppose that Jesus was come to put an end to their +tyrannical dealing with the world, and to bring them to judgment +for their sins, (to which they know they shall be brought,) it +made them cry out, 'Art thou come hither to torment us before the +time?' (Matt 8:29). James doth also signify this much unto us, +where he saith, 'The devils also believe and tremble' (James 2:19). +Which belief of theirs is not a believing in Christ to save them; +for they know he did not take hold on their nature (Heb 2:16). +But they do believe that Christ will come to their everlasting +torment; and the belief of this doth make these proud spirits to +tremble. + +Again, Man at his coming into the world, hath his conscience given +him, which doth convince of sin (John 2:9, 8:9), yet man, as he +cometh into the world, hath not the Spirit of Christ in him; for +that must be received afterward, by the preaching of the word, +which is preached by the ministers and servants of Jesus Christ. +This is God's usual way to communicate of his Spirit into the +hearts of his elect; and this is clear in so many words, where +Peter preaching to a certain number, the scripture saith, 'While +Peter yet spake these words, the Holy Ghost, [or Holy Spirit,] +fell on all them which heard the word' (Acts 10:44). And again (Gal +3:2,5 compared together), 'Received ye the Spirit by the works of +the law, [saith the Apostle] or by the hearing of faith?' or the +Gospel, which is the word of faith preached by us? Which Spirit, +as Christ saith, the world cannot receive, because it seeth him +not, neither knoweth him, though his children shall have fellowship +with him to the great comfort of their own souls (John 14:16,17). + +But now, this merciless butcherer of men, the devil, that he +might be sure to make the soul fall short of glory, if possible, +endeavours to persuade the soul that its state is good; that +it hath the Spirit of Christ in it; and for a proof of the same, +saith he, turn thy mind inward, and listen within, and see if +there be not that within thee that doth convince of sin: Now the +poor soul; finding this to be so, all on haste (if it be willing +to profess) through ignorance of the Gospel, claps in with these +motions of its own conscience, which doth command to abstain from +this evil, and to practise that good; which, if neglected, will +accuse and torment for the same neglect of others, both now and +hereafter (Rom 2:15). + +Now the soul seeing that there is something within that convinceth +of sin, doth all on a sudden close with that, supposing it is the +Spirit of Christ, and so through this mistake, is carried away +with the teachings and convictions of its own conscience, (being +misinformed by the devil) unto the works of the law; under which, +though it work all its days, and labour with its might and main, +yet it never will be able to appease the wrath of God, nor get +from under the curse of the law, nor get from under the guilt of +one sinful thought the right way, which is to be done by believing +what another man hath done by himself, without us, on the cross, +without the gates of Jerusalem (Heb 1:2,3; Rom 5:15). See also +for this 1 Peter 2:24; Hebrews 13:12. The one saith, He bare our +sins in his own body on the tree; the other saith, It was done +without the gate. + +And thus the poor soul is most horribly carried away headlong, and +thrown down violently under the curse of the law, under which it +is held all its days, if God of his mere mercy prevent not; and +at the end of its life doth fall into the very belly of hell. + +Again, That the devil might be sure to carry on his design, he now +begins to counterfeit the work of grace: here he is very subtle, +and doth transform himself into an angel of light (2 Cor 11:14). +Now he makes the soul believe that he is its friend, and that he +is a gospel minister; and if the soul will be led by what shall be +made known unto it by the light (or conscience) within, it shall +not need to fear but it shall do well. + +Now he counterfeits the new birth, persuading them, that it is +wrought by following the light that they brought into the world +with them. Now he begins also to make them run through difficulties: +and now, like Baal's priests, they must lance themselves with knives, +&c. Now, 1656, quakers are changed to the laws of the world. Now +they must wear no hatbands; now they must live with bread and +water; now they must give heed to seducing spirits, and doctrines +of devils, which bids them abstain from marriage, and commands +them to abstain from meats, which God hath created to be received +with thanksgiving, of them which love and know the truth, as in 1 +Timothy 4:1-3. Now they must not speak, except their spirit moves +them, (I do not say the Spirit of Christ) though when it moves, +they will speak such sad blasphemies, and vent such horrible +doctrines, that it makes me wonder to see the patience of God, +in that he doth not command, either the ground to open her mouth, +and swallow them up, or else suffer the devil to fetch them away +alive, to the astonishment of the whole world. + +Object. But you will say, doth not the scripture say, that it is +the Spirit of Christ that doth make manifest or convince of sin? +(John 16:8). + +Ans. Yes, it doth so. But for the better understanding of this +place, I shall lay down this; namely, That there are two things +spoken of in the scriptures, which do manifest sin, or convince of +sin. First, The law, as saith the Apostle (Rom 3:20). 'Therefore +by the deeds of the law there shall no flesh be justified in his +sight: [viz., God's sight:] for by the law is the knowledge of sin.' +Secondly, The Spirit of Christ doth make manifest, or reprove of +sin, as it is written (John 16:8,9). 'And when he [the Spirit] is +come, he will reprove the world of sin, and of righteousness, and +of judgment: Of sin, because they believe not on me'; saith the +Son of Mary, which is Christ. + +Now the law doth sometimes by its own power manifest sin without +the Spirit of Christ; as in the case of Judas, who was convinced +of the sin of murder, which made him cry out, 'I have sinned'; +yet at that time he was so far from having the Spirit of Christ +in him, that he was most violently possessed of the devil (Luke +22:3,4). + +Again, Sometimes the Spirit of Christ takes the law, and doth +effectually convince of sin, of righteousness, and judgment to +come. + +Query. But you will say, How should I know whether I am convinced +by the law alone, or that the law is set home effectually by the +Spirit of the Lord Jesus upon my conscience? + +Ans. 1. Unto this I answer. First, When the law doth convince by +its own power, without the help of the Spirit of Christ, it doth +only convince of sins against the law, as of swearing, lying, +stealing, murdering, adultery, covetousness, and the like. I say, +it doth only make manifest sins against the law, pronouncing a +horrible curse, against thee, if thou fulfil it not, and so leaves +thee; but it gives thee no strength to fulfil it completely, and +continually, (which thou must do, if thou wilt be saved thereby). +Now thy own strength being insufficient for these things, having +lost it in Adam, thou art a breaker of the law. Here the law finds +thee in thy sins, and condemns thee for thy sins: But gives thee +no power to come wholly out of them; neither doth it shew thee +thy right Saviour, to save thee from them (which is the Son of the +Virgin Mary, the man Christ Jesus) but commands thee upon pain of +eternal damnation, to continue in all things that are written in +the book of the law to do them (Gal 3:10). And therefore if thou +hast been convinced of no other sins, but what are against the law, +for all thy convictions and horror of conscience, thou mayest be +but a natural man, at the best, and so under the curse. + +(Obj.) But, perhaps thou wilt say, I am not only convinced of my +sins against the law, but I have also some power against my sins, +so that I do in some considerable measure abstain from those things +that are forbidden in the law. + +(Ans.) This thou mayest have, and do, as thou thinkest, perfectly, +as those blind Pharisees called quakers, do think that they also +do, and yet be but a natural man: And therefore I pray consider +that place, in Romans 2:14, 15, the Apostle there speaks on this +wise, concerning the Gentiles' obedience to the law, 'For when +the Gentiles, which have not the law, do by nature the things +contained in the law, these, having not the law, are a law unto +themselves: Which shew the work of the law written in their hearts.' +Which work of the law, Christ as he is God, hath enlightened +every one withal, that cometh into the world (John 1:9), which, as +the quakers say, doth convince of sin, yet of no other than sins +against the law: and therefore must needs be all one light or +law; for 'the law is light' (Prov 6:23) and gives 'the knowledge +of sin' (Rom 3:20). And therefore, as I said before, so say I now +again, if thy convictions are no other than for the sins against +the law, though thy obedience be the strictest that ever was +wrought by any man, (except the Lord Jesus the Son of Mary) thou +art at the best but under the law, and so consequently under the +curse, and under the wrath of God, whether thou believest it or +not (Gal 3:10; John 3:36). + +Ans. 2. But now the second thing, how thou shouldest know, whether +the Spirit of Christ doth effectually set home the law upon thy +conscience, or not; and therefore to speak directly to it, if the +Spirit of the Lord Jesus, the Son of God, doth set home the law +effectually; then the same Spirit of Christ shews thee more sin +than the sins against the law. For, + +(1.) It shews thee, that 'all our righteousnesses are as filthy +rags' (Isa 64:6). Thou seest all thy praying, meditation, hearing, +reading, alms-deeds, fasting, reformation, and whatsoever else +thou hast done, doest, or canst do, being an unbeliever, deserves +at the hands of God his curse and condemnation, and that for ever: +And therefore thou art so far from trusting to it, that in some +measure thou even loathest it, and art ashamed of it, as being a +thing abominable, both in God's sight and thine own (Phil 3:8). +Thou countest thy own performances, when at best, and thine +own righteousness, A bed too short to stretch thyself upon, and +a covering too narrow to wrap thyself in (Isa 28:20). And these +things thou seest not[2] overly, or slightly, and as at a great +distance, but really and seriously, and the sense of them sticks +close unto thee. + +(2.) It shews thee that thou hast no faith in the man Christ Jesus +by nature, and that though thou hadst no other sins, yet thou art +in a perishing state because of unbelief, according to that 16th +of John, verse 9, 'Of sin, because they believe not on me.' If +therefore thou hast been convinced aright by the Spirit, thou hast +seen that thou hadst no faith in Christ the Son of Mary, the Son +of God, before conversion. It shews thee also, that thou canst +not believe in thine own strength, though thou wouldest never so +willingly; yea, though thou wouldest give all the world (if thou +hadst it) to believe, thou couldest not. + +(3.) In the next place it will shew thee, that if thou doest not +believe in the man Christ Jesus, and that with 'the faith of the +operation of God' (Col 2:12), thou wilt surely perish, and that +without remedy; Also it shews thee, that if thou hast not that +righteousness, which the man Christ Jesus accomplished in his +own person for sinners; I say, if thou be not clothed with that +instead of thine own, thou art gone for ever; and therefore saith +Christ, (speaking of the Spirit) 'When he is come he will reprove +the world of sin, and of righteousness' too (John 16:8). That is, +the Spirit shall convince men and women of the sufficiency of that +righteousness that Christ, in his human nature, hath fulfilled: So +that they need not run to the law for righteousness: 'For Christ +is the end of the law for righteousness, to every one that believeth' +(Rom 10:4). Again, if the Spirit of Jesus setteth home the law +upon thy conscience, thou wilt freely confess, that although the +law curseth, and condemneth thee for thy sins, and gives thee no +power either to fulfil it, or to come out of thy sins: Yet God is +just in giving that law, and 'the law is holy, and the commandment +holy, and just, and good' (Rom 7:12). + +(4.) Lastly, It also convinceth of judgment to come: He (viz. the +Spirit) shall reprove the world of sin, of righteousness, yea, and +of judgment too (Acts 24:25). Then doth the soul see, that that +very man that was born of the Virgin Mary, crucified upon the +cross without the gates of Jerusalem, shall so come again; even +that same Jesus, in like manner as he was seen to go up from his +disciples (Acts 1:11). Yea, they that are thus convinced by the +Spirit of Christ, know that God 'hath appointed a day, in the +which he will judge the world in righteousness, by that man whom +he hath ordained' (Acts 17:31): which is the man Christ Jesus: +For 'it is he which was ordained of God to be the judge of quick +and dead' (Acts 10:42). + +And now, O man, or woman, whoever thou art, that art savingly +convinced by the Spirit of Christ, thou hast such an endless desire +after the Lord Jesus Christ, that thou canst not be satisfied or +content with anything below the blood of the Son of God to purge +thy conscience withal; even that blood that was shed without the +gate (Heb 13:12, 9:14). Also thou canst not be at quiet, till thou +dost see by true faith, that the righteousness of the Son of Mary +is imputed unto thee, and put upon thee (Rom 3:21-23). Then also +thou canst not be at quiet, till thou hast power over thy lusts, +and corruptions, till thou hast brought them into subjection to +the Lord Jesus Christ. Then thou wilt never think that thou hast +enough faith. No, thou wilt be often crying out, Lord, give me +more precious faith: Lord, more faith in thy righteousness; more +faith in thy blood and death; more faith in thy resurrection: +And Lord, more faith in this, that thou art now at the right hand +of thy father in thy human nature, making intercession for me a +miserable sinner (John 16:5-7; 1 Tim 2:5; Heb 7:24,25). And then, +O poor soul, if thou comest but hither, thou wilt never have an +itching ear after another gospel. Nay, thou wilt say, if a presbyter, +or anabaptist, or independent, or ranter, or quaker, or papist, +or pope, or an angel from heaven, preach any other doctrine, let +him be accursed, again and again (Gal 1:8). And thus have I briefly +shewed you. + +First, How Christ, as he is God, doth enlighten every man that +comes into the world. + +Secondly, What this light will do, viz. shew them that there is +a God, by the things that are made; and that this God must be +worshiped (Rom 1:20). + +Thirdly, I have shewed you the difference between that light and +the Spirit of Christ the Saviour. + +Fourthly, I have also shewed you, how you should know the one from +the other, by their several effects. + +The first light convinces of sins, but of none other than sins +against the law; neither doth it shew the soul a Saviour, or deliver +(for that is the work of the Spirit) from the curse wherewith it +doth curse it. But I shewed you, that when the Spirit of Christ +comes and works effectually, it doth not only shew men their sins +against the law, but also shews them their lost condition, if they +believe not in the righteousness, blood, death, resurrection, and +intercession of Jesus Christ, the Son of Mary, the Son of God +(John 6:44, 16:24; Matt 3:17; Heb 1:9). And thus much I thought +necessary to be spoken at this time, touching the nature of +conviction. + +THIRD. Now in the third Place. Though I have spoken something to +this thing already, namely, concerning our Lord the Saviour, yet +again, in few words, through grace, I shall shew, that he was made, +that is, born of a woman, and made under the law, to redeem them +that are under the law. My meaning is, That God is our Saviour. + +First, And for this, see Isaiah 45:15 where you have these words, +'Verily, thou art a God that hidest thyself, O God of Israel, the +Saviour': And verse 21, 22 you have these words, 'Who hath declared +this from ancient time?--Have not I the LORD? And there is no God +else beside me; a just God and a Saviour; there is none beside +me. Look unto me, and be ye saved, all the ends of the earth': +Why, who art thou? 'For I am God, and there is none else.' Also +in Isaiah 54:5 'For thy Maker is thine husband; the LORD of hosts +is his name; and thy Redeemer the Holy One of Israel; the God of +the whole earth shall he be called.' Read also verses 6-8 of that +chapter. I could abundantly multiply scriptures to prove this to +be truth, but I shall only mind you of two or three, and so pass +on; the first is in Jude, verse 25, 'To the only wise God our +Saviour be glory.' And Acts 20:23; John 3:16; 1 John 5:20. + +Object. But you will say, How is God a Saviour of sinners, seeing +his eyes are so pure that he cannot behold iniquity (Hab 1:13). + +Answ. For answer hereunto. 'When the fulness of the time was come' +wherein the salvation of sinners should be actually wrought out, +'God sent forth his Son, [which Son is equal with the Father (John +1:1, 17:5, 10:30)] made of a woman, made under the law,' (that +is, he was subject to the power and curse of the law) to this end, +'to redeem them that [are, or] were under the law' (Gal 4:4,5), +that is, to deliver us 'from the curse of the law, being made a +curse for us' (Gal 3:13). From whence take notice, that when the +salvation of sinners was to be actually wrought out, then God sent +forth the everlasting Son of his love into the world, clothed with +the human nature, according to that in John 1:14; Hebrews 2:14 +and 1 Timothy 3:16 which saith, 'God was manifest in the flesh,' +that is, took flesh upon him. + +Second, This Son of God, which is equal with the Father, did in +that flesh, which he took upon him, completely fulfil the whole +law: So that the Apostle saith, 'Christ is the end of the law +for righteousness to every one that believeth' (Rom 10:4). This +righteousness which this Christ did accomplish, is called, 'The +righteousness of God' (Rom 3:22). This righteousness of God, is +by the faith of Jesus Christ, unto all, and upon all them that +believe: My meaning is, it is imputed to so many as shall by faith +lay hold on it. This is also part of the meaning of that speech +of the Apostle: 'As many of you as have been baptized into Christ, +have put on Christ' (Gal 3:27). That is, by faith have put on the +righteousness of Christ, with the rest of that which Christ hath +bestowed upon you, having accomplished it for you. This is also +the meaning of the Apostle (Col 2:9,10) where he saith, 'for in +him [that is the Son of Mary, (1:13,14)] dwelleth all the fulness +of the godhead bodily. And ye are complete in him.' That is, in +his obedience and righteousness; which also the Apostle himself +doth so hard press after (Phil 3:8,9), saying, 'doubtless, and I +count all things but loss, for the excellency of the knowledge of +Christ Jesus my Lord'; which Lord was crucified by the Jews, as +it is in 1 Corinthians 2:8 'for whom, [that is for Christ,] I have +suffered the loss of all things [as well the righteousness of the +law, in which I was blameless (Phil 3:6) as all other things] +and do count them but dung, that I may win Christ: And be found +in him, not having mine own righteousness, which is of the law, +but that which is through the faith of Christ, the righteousness +which is of God by faith': which is 'unto all, and upon all them +that believe' (Rom 3:22). That place also in the ninth of Daniel +(vv 24,25), holdeth forth as much where prophesying of the Messias, +he saith, that it is he that came 'to finish the transgression, and +to make an end of sins, and to make reconciliation for iniquity, +and to bring in everlasting righteousness.' Now that the righteousness +of the Son of Mary is it, mind the 26th verse, where he saith +thus, 'And after threescore and two weeks shall Messiah be cut +off,' that is, Christ shall be crucified, 'but not cut off,' that +is, Christ shall be crucified, 'but not for himself,' that is, not +for any sin that he hath committed; for he committed none. Then +surely, it must be for the sins of the people (John 11:50), as +the high priest said, 'It is expedient for us that one man should +die for the people,' which man was the true Messias (Dan 9:24), +which also is the Son of Mary (Matt 1:18-23). And the Son of God +(Matt 3:17). And also the true God (1 John 5:20). And this Messias, +this Son of the Virgin, this Son of God, this true God, did not +die for himself, for he had not offended; neither did he fulfil the +law or finish transgression, and bring in everlasting righteousness +for himself, for he had not sinned (1 Peter 2:22), therefore it +must of necessity follow, that this righteousness of God, this +everlasting righteousness, is imputed to all, and upon all them +that believe (Rom 3:22; 2 Cor 5:19-21). But, + +Thirdly, this Messias, this Son of Mary, this Son of God, this +true God, he was put to death for the sins that his children had +committed, according to that saying, 'Herein perceive we the love +of God, because he laid down his life for us' (1 John 3:16). Also +in Acts 20:28 the apostle speaking to the pastors of the churches, +saith, 'feed the church of God, which he hath purchased with his +own blood.' See also Zechariah 12:10. + +Now, I would not be mistaken. I do not think, or say, that he died +in his divine nature, but as it is written, he in his own body +on the tree did bear our sins (1 Peter 2:24); which tree was the +cross (Col 2:14). And as the apostle saith again, who 'when he +had by himself purged our sins, sat down on the right hand of the +majesty on high' (Heb 1:3). And again, the apostle speaking of +this glorious God, saith on this wise, (being before speaking of +his godhead) in Colossians 1:19-22, 'For it pleased the Father +that in him should all fulness dwell; and having made peace through +the blood of his cross by him to reconcile all things to himself: +by him, I say, whether they be things in earth, or things in +heaven. And you, who were sometime alienated and enemies in your +mind by wicked works, yet now hath he reconciled.' But how? why +in verse 22 he tells you, that it is 'in the body of his flesh +through death, to present you holy and unblamable and unreprovable +in his sight.' That is, Christ, who is the true God, after that +he had finished all actual obedience on earth, did in the power +and strength of his godhead (John 19:30, 10:18) yield up himself +to the wrath of his Father, which was due to poor sinners (and +that willingly) (Isa 63:3) [see Heb 9:14 and read that verse with +understanding] according to that saying in 1 Peter 3:18, 'For Christ +also hath once suffered for sins, the just for the unjust': That +is, the Son of God for poor sinners: 'that he might bring us to +God, being put to death in the flesh, but quickened by the Spirit.' +Again (1 Peter 4:1), 'Forasmuch then as Christ hath suffered for +us [not for himself (Dan 9:26)] in the flesh, [in his own body +which he took of the Virgin (1 Peter 2:24)] arm yourselves likewise +with the same mind': That is, let us die to sin as he did, that +we might live to God as he did, and doth (Rom 6:10). And thus have +I briefly showed you. + +I. That the Son of Mary is very God. + +II. That he made the world. + +III. That he is our Saviour, and how. + +IV. That he died for sinners, and how, namely, not in his divine +nature, but in his human, in his own body, and in his own flesh +(Col 1:22) redeeming his church with his own blood (Acts 20:28) +and with his own life (1 John 3:16; John 10:18). + +We shall now pass on to some other things (the Lord willing) touching +his burial, resurrection, ascension, intercession, second coming, +resurrection of the body, and eternal judgment. + +HIS BURIAL PROVED.--I shall prove by several scriptures that he +was buried, and so pass on. Therefore see that place, Matthew +27 verse 57 and so forward. After that Jesus the Son of God had +been crucified a while, he gave up the ghost; that is, he died; +and after he had been awhile dead, Joseph of Arimathea went into +Pilate, and begged the body of Jesus, and Pilate gave consent +thereto. And Joseph took the body of Jesus and wrapped it in clean +linen, and laid it (viz. the body of Jesus) in his own tomb, and +rolled a stone upon the mouth of the sepulchre, and departed. Also +in Luke 23:51-53. The apostle Paul also teacheth so much (1 Cor +15:3,4) where he saith, 'For I delivered unto you first of all that +which I also received, how that Christ died for our sins according +to the scripture; And that he was buried.' Again, in Acts 13:29 +the apostle speaking there of Jesus Christ, saith, 'And when they +had fulfilled all that was written of him, they took him down from +the tree, and laid him in a sepulchre.' And so much touching the +burial of Jesus Christ the Son of God. + +RESURRECTION. In the next place, I am to prove, That that very +man, whom the Jews did crucify between two thieves, called Jesus +Christ, did rise again. That very man, with that very body wherewith +he was crucified upon the cross, did rise again out of the grave +in which he was laid. And this I shall prove 1. by scripture, 2. +by the testimony of angels, 3. by Christ's own words after he was +risen, and 4. by the testimony of the apostles in the scripture. + +First therefore consider, Psalm 16 verse10 where the prophet speaks +on this wise of Christ's resurrection; 'For thou wilt not leave +my soul in hell; neither wilt thou suffer thine Holy One to see +corruption.' Which words the Apostle Peter cites in Acts 2 from +verse 22 to 32, also Isaiah 26:19 in the person of Christ saith, +'Thy dead men shall live, together with my dead body shall +they rise.' See also John 20:15, 16 where mention is made of his +appearing unto Mary Magdalene, and he called her Mary, and she +called him master; which signifies that he was risen, and that +she knew him after his resurrection; for he was come out of the +grave, see verses 6, 7, 8. Again, another scripture is that in Luke +24:1-3. The disciples of Jesus coming to the sepulchre, thinking +to anoint the body of Jesus, found the stone that was on the mouth +of the sepulchre rolled away; and when they went in, they found +not the body of the Lord Jesus; and at this they were troubled and +perplexed (v 4). But as two of them went up to Emmaus, and were +talking of what had befallen to Jesus, Jesus himself drew near, +and went with them (v 15). Another scripture is that in Mark 16:9 +which saith on this wise, 'Now when Jesus was risen early the first +day of the week, he appeared first to Mary Magdalen, out of whom +he had cast seven devils.' Where take notice how the Holy Ghost +lays it down in these words, out of whom he had cast seven devils. +To intimate to us the certainty, that it was the same Jesus that +was born of the virgin Mary, who did many miracles, and cured many +diseases, who did also cast seven devils out of Mary Magdalen, +that did rise again. Yea, saith the Holy Ghost, it was the same +Jesus that did work such a wonderful miracle on Mary, he appeared +to her first, out of whom he had cast seven devils. And let these +scriptures suffice to prove the resurrection of the Son of God. + +Second, you shall have the testimony of the holy angels also by the +scriptures. And first look into Mark 16:3-7 the words are these, +'And they [viz. the disciples] said among themselves, Who shall +roll us away the stone?' They had a good mind to see their Lord, +but they could not, as they thought, get away the stone which +covered the mouth of the sepulchre. 'And when they looked [that +is, towards the sepulchre] they saw that the stone was rolled +away: for it was very great. And entering into the sepulchre, they +saw a young man [that is, an angel] sitting on the right side, +clothed in a long white garment; and They [the disciples] were +affrighted. And he saith unto them, Be not affrighted [you have +no cause for it] Ye seek Jesus of Nazareth, which was crucified: +he is risen, he is not here; behold the place where they laid +him.' What scripture can be plainer spoken than this? Here is an +angel of the Lord ready to satisfy the disciples of Jesus, that +he was risen from the dead. And lest they should think it was not +the right Jesus he spoke of, Yes, saith he, it is the same Jesus +that you mean; you seek Jesus of Nazareth, do you not? Why he is +risen, he is not here. But do you speak seriously, and in good +earnest? Yea surely, if you will not believe me, behold the place +where they laid him. This scripture, or testimony is very clear +to our purpose. But again, the next place is in Matthew 28:3-7. +In the third verse there is an angel (as before) bearing witness +of the resurrection of Jesus. 'His countenance was like lightning, +and his raiment white as snow: And for fear of him the keepers did +shake, and became as dead men. And the angel answered and said +unto them, [viz. to the women who came to seek Jesus] Fear not +ye': but let them that seek to keep the Lord in his grave fear if +they will; for you have no ground of fear, who seek Jesus who was +crucified; He is not here, for he is risen; he cannot be in body +here and risen too: If you will not believe me, come, see where +the Lord lay, and go quickly and tell his disciples that he is +risen from the dead; and behold, he goeth before you into Galilee, +there shall you see him. But shall we be sure of it? Yea, saith +the angel, Lo, it is I that have told you. See how plainly this +scripture also doth testify of Christ his resurrection. Here, +saith the angel, you seek a Saviour and none will content you but +he, even the same that was crucified: Well you shall have him, +but he is not here. Why, where is he then? He is risen from the +dead. But are you sure it is the same that we look for? Yea, it is +the same that was crucified (v 5). But where should we find him? +why, he goeth before you into Galilee, where he used to be in his +life-time, before he was crucified: And that you might be sure of +it, there to find him, know that he is an angel of God that hath +told you (v 7). And thus have you in brief the testimony of the +angels of God, to witness that Jesus the son of the virgin, the +Son of God, is risen from the dead. + +Object. But you will say, might they not be deceived? Might not +their eyes dazzle, and they might think they did see such a thing, +when indeed there was no such matter? + +Ans. Well, because it is so difficult a matter, to be persuaded +of the truth of this thing, that Christ is raised again out of +the grave, that very man, with that very body; though these things +that have been already spoken, might be enough (through grace) +to satisfy, yet because of the unbelief of some, we shall turn to +some more of those infallible proofs that are spoken of in Acts +1:3 to prove the point yet more clear. + +Third, Do but see how the Lord doth deal with an unbelieving +disciple (John 20:23-29). You shall see in the 23d verse, Christ +after his resurrection is talking with his disciples, but Thomas +was not with them. But when the disciples saw him again, they +said unto him, We have seen the Lord (v 25) but Thomas would not +believe them. Another time Jesus comes to his disciples again, +and then Thomas was with them; then so soon as the Lord had said, +'Peace be unto you,' he turned himself to Thomas, and said to him; +'Thomas, reach hither thy finger, and behold my hands; and reach +hither thy hand, and thrust it into my side: and be not faithless, +but believing' (v 27). As much as if the Lord should have said, +Come Thomas, thou hast doubted of the truth of my resurrection +very much; thou sayest that thou wilt not believe, except thou do +feel with thy fingers the print of the nails, and do thrust thy +hand into my side. Come Thomas, reach hither thy finger, and behold +my hands, and see if there were not the nails driven through them; +and reach hither thy hands and thrust them into my side, and feel +if I have not the very hold in it still, that was made with the +spear that the soldier did thrust into it, and be not so full of +unbelief, but believe that my resurrection is a glorious truth. + +Another infallible proof, is that in Luke 24 from the 36th, to +the end of the 44th verse. In verse 30 it is said that the Lord, +(even while they were talking) 'stood in the midst of them and +saith unto them, Peace be unto you': But they were so far from +being at peace, that they were terrified, and supposed that they +had seen a spirit. And Jesus said to them, 'Why are ye troubled, +and why do thoughts arise in your hearts?' What, do you think that +I am a spirit? Do you think your eyes dazzle? 'Behold my hands +and my feet.' Look well upon me, and see my hands, and the holes +in them, and likewise my feet, and the holes in them, and know +that it is I myself, and not a spirit, as you suppose. Know, that +it is I myself, and not another. Doth your hearts fail you? Then +take hold of me with your hands, yea, 'handle me, and see; for a +spirit hath not flesh and bones, as ye see me have. And when he +had thus spoken he shewed them his hands and his feet.' As if he +had said, Come my disciples, take special notice of me, do not be +daunted, nor affrighted, but consider that it is I myself. Well, +they could not believe as yet, but wondered that such a thing as +this should be: And while they were thus wondering he will give +them another infallible proof: And 'he said unto them, have you +here any meat?' (v 41). As if the Lord had said, Come my disciples, +I see that you are very full of unbelief, if you have here any +meat, you shall see me eat before you all. And they gave him a +piece of a broiled fish, and of an honeycomb, 'And he took it, and +did eat before them.' Again (v 42), the Lord strives with another +infallible proof against their doubting, saying, My disciples, +do you not remember what discourse you and I had before I was +crucified, how that I told you, that all things must be fulfilled +which were written in the law of Moses, and in the prophets +concerning me (Mark 8:31, 14:21). Another infallible proof was, +that appearance of his at the sea of Tiberias, where he came to +them on the shore, and called them, and provided for them a dinner, +and wrought a notable miracle while he was there with them at that +time, namely, the catching of 153 great fishes, and yet their net +break not. (John 21, read that whole chapter, and Acts 10:41.) +Which as it was a great miracle, so it did also show his power +and authority over his creatures. Besides his eating and drinking +with his disciples after his resurrection; and also his preaching +to them (Acts 1:3). This is not the least, viz. that he was with +his disciples on earth forty days, which was almost six weeks, +speaking to them the things concerning his kingdom: which was a +mighty confirmation of their faith in his resurrection. + +Fourth, I shall now briefly touch two or three scriptures, the +which hold forth his disciples' testimony of his resurrection. +And the first is in Acts 10:40, 41. In which place the Apostle +speaking of the Lord Jesus, saith, 'Him God raised up the third +day, and shewed him openly,' yet 'Not to all the people, but unto +witnesses chosen before of God, even to us [saith the Apostle] who +did eat and drink with him after he rose from the dead.' Again, +Acts 4:10 and 13:29-31. The words run thus (the Apostle speaking +of Jesus, saith) 'And when they had fulfilled all that was written +of him, they took him down from the tree, and laid him in a +sepulchre. But God raised him from the dead: And he was seen many +days of them which came up with him from Galilee to Jerusalem, +who are his witnesses unto the people.' See 1 Corinthians 15:1-8. +And thus far touching his resurrection from the dead. + +ASCENSION. In the next place I am to prove that this very man, +Christ Jesus, the Son of the virgin, in his very body, the same +body that was crucified, is above the clouds and the heavens. And +though this is made light of by those men called quakers, and other +infidels of this generation: Yet I am sure that it will prove true +to their cost, who reject it as erroneous and vain. But to prove +it, First, I shall prove that he is ascended. Secondly, that he +is ascended above the clouds, and the heaven. + +First, that he is ascended, see Ephesians 4:8-10. 'Wherefore +[saith the Apostle] When he ascended up on high, he led captivity +captive, and gave gifts unto men. Now that he ascended, what is +it but that he also descended first into the lower parts of the +earth, he that descended is the same also that ascended [again] +up far above all heavens.' + +Again, read John 20:17 where Christ after his resurrection from +the dead, saith to Mary Magdalen, 'Touch me not; for I am not +yet ascended to my Father': That is, I have not yet ascended with +this my body wherewith I was crucified on the cross. 'But go to +my brethren, and say unto them [meaning his disciples] I ascend +unto my Father and your Father; and to my God and your God.' + +Object. But in that place, (may some say) (Eph 4:10) He that +descended, is said to be the same that ascended. Now there was no +human nature with God in heaven before the world was; Therefore +if he be but the same that was with the Father from all eternity, +then the humanity of the Son of Mary is not ascended into heaven. + +Ans. For answer, It is clear from John 1:1 that the Word or Son +of God, as he was a Spirit, was with the Father before the world +was (Titus 1:2). But now, in the fulness of time, that is, when +that time that the Father and he had concluded on, was come, 'God +sent forth his son [which was with him before the world was (John +17:5)] made of a woman' (Gal 4:4); that is, born of a woman. 'And +took upon him the form of a servant, and was made in the likeness +of men' (Phil 2:6,7). Now as he was born of a woman, as he was +in the likeness of men, so he ascended to the right hand of his +Father, in our nature. And for this, I pray turn to Acts 1:9-11 +and there you shall find, that he is the same that was born of the +virgin, that very man that was crucified; if you compare verse 3 +with verses 9, 10, 11 you will find it so to be. Now in verse 9 +after he had spoken many things while they beheld, that is, while +his disciples looked on him, he was taken up, that is, he was taken +up from them into heaven, as in verse 11 and a cloud received him +out of their sight. And while they looked up stedfastly towards +heaven, as he went up (which heaven, was not within them; if it +had, they needed not to have looked toward the clouds and the +heaven without them) behold two men stood by them, not in them, +in white apparel, which also said (that is, the two men, or angels +which stood by them said) Ye men of Galilee, why stand ye gazing +up into heaven? Here again, they did not look within them, but +stood gazing or looking after the Lord Jesus, the Son of Mary, +who was carried away from them in a cloud (v 9). But why (say the +angels) do you stand gazing so much into heaven: your master will +come again after a certain time (Matt 25:19; Mark 13:34). For, +This same Jesus, namely, which was crucified, which rose again, +and hath been with you these forty days, which also you see go +into heaven, shall so come, (namely in a cloud) as ye have seen +him go into heaven (Acts 1:3). But shall he not lose his body +before he come again? No say the angels, he shall so come, that +is, as ye have seen him go; in like manner, that is, with the same +body. Or else I am sure he cannot come in the same manner, if he +lose his body before he comes again; for he went thither with that +body. But that same Jesus that was crucified, is he that went, +or ascended up into heaven. If you compare Luke 24:39-44 with the +50th and 51st verses of the same chapter, you may clearly find it +so to be. And therefore if he come again in like manner, he must +come again with the same body wherewith he was crucified. + +Object. But you will say, The scripture saith, he that descended +is the same that ascended, which to me (say you) implies, none +but the Spirit's ascending? + +Ans. For answer, we do not say, (as I said before) that it is +another that ascended, but the very same: That is, the very same +Christ, that was with the Father from everlasting did come down +from heaven: That same Christ also that came down from heaven did +ascend up thither again; only, he descended without a body from +heaven, and took flesh and blood upon him from the virgin. And +though he descended without a body, yet he, the very same Christ +that descended without a body, the same did ascend again with +a body, even that very body that he took of the virgin Mary. See +Luke 24 from 39th to 51st verses; Acts 2:30, 31; John 15:1; 1 +Corinthians 9:24, 25. Now let me give you a similitude, for it is +warrantable; for both Christ and his apostles did sometimes use +them, to the end, souls might be better informed. The similitude +is this, Suppose there come into thine house a man that is naked, +and without clothing, though he go out of thy house again well +clothed, yet the same man that came in without clothing, is the +same man also that goes out of thy house, though very well clothed. +Even so it is in this case, The Lord Jesus came into the womb of +the virgin, Spirit (Matt 1:18), but he came out of the womb clothed +with a body, and went up into heaven again clothed with a body. +Compare Luke 24:39 with Acts 1:11 and 2 :30, 31. + +Now also I shall lay down some few things to be considered, for +the better clearing of it. + +Consider 1. That he did say to his disciples that he would go away +from them (John 14:3, 16:7; Matt 25:19). Yea, saith he, I go and +prepare a place for you, and then I will, after a long time, come +again, and take you to myself, that where I am, that is, whither +I am going, there ye may be also. Now, I say, if Christ had not +gone from his disciples (for that was his meaning) touching his +bodily presence; I say, if he had not gone away from them, in respect +of his bodily presence, he had said more than he had performed; +which is horrible blasphemy once to assert; which going of his, +is his going into heaven. See 1 Peter 3:22. + +Consider 2. That there it was that he was to receive the promise +of the Father (Luke 24:49), which promise was the shedding forth +in an abundant manner the blessed Holy Ghost. And for this see +Acts 2:33-36, 'Therefore being by the right hand of God [which is +in heaven] exalted, and having received of the Father the promise +of the Holy Ghost, he hath shed forth this, which ye now see and +hear. For David is not ascended into the heavens: but he saith +himself, the Lord said unto my Lord, Sit thou on my right hand, +until I make thy foes thy footstool. Therefore let all the house +of Israel know assuredly [for 'tis very true] that God hath made +that same Jesus, whom ye have crucified, both Lord and Christ.' + +Consider 3. That if he were on earth, he could not be a priest (Heb +8:4). Now the man Christ Jesus is a glorious priest (Heb 7:24) in +the heavens (Heb 9:24). And therefore he is able to save to the +uttermost, all that come to God by him, seeing he ever liveth to +make intercession for them. (This man (7:25)). + +Consider 4. If he be not gone into heaven, both his own, and his +Apostles' doctrine is false; yea, the witness of the angels also, +which to think were damnable infidelity in any man (1 Peter 3:22; +Acts 1:9-11). + +Consider 5. Know that he is gone into heaven, because the scriptures +say he is; which is the very truth of God, spoken by his holy +Apostles and prophets: Yea, holy men of God, spake them as they +were moved by the Holy Ghost (Eph 6:9; 1 Peter 3:22; Heb 9:24). + +Consider 6. If thou sayest that that man is not gone into heaven, +then thou must also conclude that he is still in the grave; and if +so, then thou sayest that the prophets, apostles, angels, Christ, +God, and all are liars, who have testified these things in the +scriptures for glorious truths (Isa 26:19; Acts 10:40-43, 13:30-39, +1:9-11; Rev 1:17,18, 2:8). And as the Apostle saith of himself, +and the rest of the Apostles and ministers of Jesus Christ, 'And +we are found false witnesses of God; because we have testified +of God that he raised up Christ: whom he raised not up, if so be +that the dead rise not.--But now is Christ risen from the dead, +and become the first fruits of them that slept. For as by man +came death, by MAN came also the resurrection of the dead' (1 Cor +15:15,20-22). + +Second, Now I am to prove, that he is above the clouds and the +heavens. My meaning is, he is above the lowest heavens. For there +are three, as appears in 2 Corinthians 12:1-4. I knew a man in +Christ, (saith Paul there) caught up into the third heaven. Now, + +Heaven in scripture, is taken sometimes metaphorically, and sometimes +properly. First, Metaphorically it is taken for the church and +people of God, as in Revelation 12:12. Second, Properly, it is +taken for the material heaven, where the sun, moon, and stars are +placed, as in Genesis 1:8, 14, 15, 16 compared together: above +which heaven, Jesus the Son of Mary is ascended. Therefore I pray +you consider with me a little. + +Consider 1. That when he went into this heaven into which he is +gone, he went AWAY from his disciples, as it is written, If I go +not away, the comforter will not come (John 14:2,3; John 16:7; +Acts 1:9-11). So that he did not go into a heaven within them in +his person and human nature. If so, he must needs go into that +heaven without, above the clouds and the stars (Gen 1:8,5,16). + +Consider 2. He was caught away in a cloud; yea, and was caught +upwards from them, as it is Acts 1:9-11 and carried away into +heaven; yea, and his disciples stood gazing or looking up after +him into heaven, which heaven must needs be that above the clouds. +(1.) If you consider the posture of the disciples, they looked +upwards after the cloud that did take him away. (2.) Consider the +manner of his going, it was in a cloud. (3.) He was received out +of their sight. (4.) And so received up into heaven; which heaven +must needs be above the clouds, where God is in his special presence +(Job 22:12-14). But further, + +Consider 3. That those believers that are alive at this day in +the body, 'are absent from the Lord' (2 Cor 5:6), but now, if the +man Christ were ascended into that heaven within them, he would +neither be 'absent from them,' nor they from him; but in that he +is absent from them touching his bodily presence, and they from +him touching the same, it is evident that that heaven into which +he is ascended, must needs be without, above the clouds. + +Consider 4. That that heaven into which the man Christ is ascended, +must contain him till the time of the restitution of all things, +as in Acts 3:21 into which heaven he hath been ascended above +sixteen hundred years by computation. And I am sure there is not +a saint that doth live in the world half so long, before he fall +asleep, and be gathered to his fathers; so that that heaven into +which he is ascended, is not within, but must needs be that above +the clouds. But + +Consider 5. That he that ascended from his disciples, was a man, +with flesh and bones, not a sprit only; for handle me, and +see, (saith he) for a spirit hath not flesh and bones, as ye see +me have (Luke 24:39,50,51). Now let the adversaries show by the +scriptures, that there is any place in them called heaven, that +is able to contain a man of some four or five feet long, the space +of fifteen or sixteen hundred years; besides that: therefore, it +must needs be that heaven without, which is above the clouds and +stars. + +Consider 6. That heaven into which the Lord Jesus that man is +ascended must not contain him always; for, saith the Apostle (1 +Thess 4:16) 'The Lord himself shall descend from heaven with a +shout, with the voice of the archangel.' So that there is another +descending from that heaven into which he is ascended; and his +descending from that heaven is to this end, namely, to take his +people to himself, as it is verse 17 so that it is clear that it +is not any heaven within thee, into which the man Christ that was +born of the Virgin Mary is ascended, but it must needs be that +heaven without, which is above the clouds (Heb 12:22). If thou +consider, that the place into which he ascended, even the heaven +into which he is entered, is the same place where all the deceased +saints are in their spirits: 'Therefore,' saith Paul, 'I desire +to depart, and to be with Christ, which is far better.' Now Paul +did not in this place (Phil 1:23) mean the enjoying of Christ +only in the Spirit; for that he enjoyed in great measure when he +spake these words; but he spake of a dying, and being with Christ +after this life is ended; as is clear if you compare the 20th to +the 26th verses together, being absent from him while he was here +in the body (2 Cor 5:6). For 'whilst we are at home in the body, +we are absent from the Lord.' + +Consider 7. That that heaven into which the man Christ is ascended, +is not into his church on earth; but into heaven without, above +the clouds and the stars (John 16:7, 14:1-3; 1 Tim 2:5). And this +David doth prophesy of (Psa 47:5), where he saith, 'God is gone up +with a shout, the LORD with the sound of a trumpet.' Now Christ, +as God merely, could not go up, being no less in one place than +another; but as God-man, or in his human nature, he went up; as +will clearly appear (Eph 4:8-10) where he speaketh of his triumph +over all the enemies of his people at his resurrection and ascension +into heaven above the clouds. + +Consider 8. When Christ doth descend from that heaven into which +he is now ascended, his saints and he will meet one another, just +in the air, according to the scripture (1 Thess 4:16,17), 'For,' +(saith he) 'the Lord himself shall descend from heaven with a +shout, with the voice of the archangel, and with the trump of God: +and the dead in Christ shall rise first: [that is, they shall come +out of their graves]. Then we which [shall be saved] are alive +[at that day] and remain shall be caught up together with them in +the clouds, to meet the Lord in the air, and so shall we ever be +with the Lord.' + +Pray mark here a little, and see what heaven the man Christ is +ascended into, and see if it be not the heaven without, above the +sun, moon, and stars. + +When Christ and his saints do meet a second time together, the +one ascends and the other descends; the one is caught up in the +clouds towards the heaven, the other descends from heaven towards +the earth, and they must needs meet one another just in the air, +that is, between the heaven and the earth. So then, the one coming +from heaven and the other from the earth, and their meeting being +in the air, which is between heaven and earth, is an undeniable +demonstration, that that heaven into which the man Christ is +ascended, must needs be that heaven without, above the sun, moon, +and stars (Phil 3:20; 1 Thess 1:10). And thus much touching the +Son of Mary, his ascending up into the heaven without above the +clouds (Acts 1:9-11, 3:21; 1 Peter 3:22). + +INTERCESSION. In the next place, now I shall prove the intercession +of the man Christ Jesus to be in the heaven that I have been +speaking of; though some have mocked at it, and others have called +it juggling; which names here I shall not mention, only I shall +admonish them, that they do not blaspheme the truth and Son of +God in his intercession. + +I shall quote some of the scriptures that hold out this truth, +and so pass on. + +First, And first of all, see Psalm 16:4 where David prophesying +of the intercession of Christ, saith, 'Their sorrows shall be +multiplied that hasten after another God, [speaking of the wicked] +their drink-offerings of blood will I not offer, nor take up their +names into my lips.' Now, compare this with Hebrews 8:4 where +he saith, 'if he were on earth, he should not be a priest.' And +Hebrews 9:24, 'For Christ is not entered into the holy places +made with hands, [meaning the temple which Solomon built] which +are the figures of the true; but into heaven itself, now to appear +in the presence of God for us': 'wherefore he is able also to save +them to the uttermost, that come unto God by him, seeing he ever +liveth to make intercession for them' (Heb 7:25). + +Second, But you will say, is there a man made mention of here? +Yes, for the scripture saith, 'There is one God, and one mediator +between God and men, the man Christ Jesus' (1 Tim 2:5). And in +that 8th to the Hebrews made mention of before; where the Apostle +is speaking of Christ's priestly office, as he is in the heavens, +compared with other priests that are on earth; he saith (v 3), +'For every high priest is ordained to offer gifts and sacrifices: +wherefore [speaking of Christ] it is of necessity that this man +have somewhat also to offer. For if he were on earth, he should +not be a priest, seeing that there are priests that offer gifts +according to the law,' which law was the law of Moses (9:19-23), +where also he is speaking of the priesthood of the priests under +the law, and their offering of the blood of bulls and goats (v 12 +compared with vv 19-21). And of the Lord Jesus the high priests +of saints, and of his blood (v 14 compared with v 24). Now as men +under the law did offer up the blood of bulls and goats, so the +man Christ Jesus did offer up his own blood to his Father; and this +you may clearly see, if you compare Hebrews 9:14 where he saith, +'How much more shall the blood of Christ, who through the eternal +Spirit offered himself without spot to God, purge your consciences +from dead works to serve the living God?' [with] Hebrews 10:12 +where he saith, 'But this man [meaning the Son of the Virgin (2:14 +compared with Matt 1:21)] after he had offered one sacrifice for +sins, for ever sat down on the right hand of God'; again (Heb 7) +the chapter I mentioned before, you shall find his intercession +plainly held forth, if you read verse 22 and so on, where the +scripture saith, 'By so much was Jesus made a surety of a better +testament. And they truly were many priests [meaning the priests +under the law] because they were not suffered to continue by +reason of death': (that is, the high-priest under the law, could +not live ever in this world, because it was appointed to all men +once to die) (Rev 2:8). But when he speaks of Christ Jesus, he +saith on this wise, 'But this man, because he continueth ever, +hath an unchangeable priesthood' (Rev 1:18). Wherefore he (this +man) is able also to save them to the uttermost that come unto +God by him, seeing he (this man) ever liveth to make intercession +for them. And thus in brief have I proved through the assistance +of the Lord, the intercession of the Son of Mary, which is also +the Son of God. And this concerning Christ's priestly office, +might serve also for a proof of his being in the heaven without, +above the stars. But all men may see (unless they be blind) that +these are the truths of our Lord Jesus Christ, and of God his +Father; and that those men that oppose them (as the quakers do) +are very violently possessed of the devil, and besides themselves; +and have neither the truth of God, nor his Spirit in them (2 John +9:10; John 5:38,42). + +[CHRIST JUDGE OF QUICK AND DEAD.] And now through the assistance +of the Lord, I shall come to the last that I promised, and that +is to prove, that this very man Christ, will come to judge the +quick and the dead. And first, I shall prove the truth itself, +viz., That that man shall come again to judge the world, quick +and dead. Second, I shall shew you that his coming will be very +shortly. Third, What shall be done at his coming. fourth, Who +shall stand when he shall come, and who not. + +First, That that man that was born of the Virgin Mary shall come +again to judge the quick and the dead, read 2 Timothy 4:1. 'I, +[saith Paul] charge thee therefore before God, [speaking to him, +even to Timothy, and so to all believers] and the Lord Jesus +Christ, who shall judge the quick and the dead at his appearing +and his kingdom.' Now if you would know who this Lord Jesus is, +look into Acts 10:28 and you shall see it was Jesus of Nazareth; +would you know who that was? read Matthew 2 towards the end, and +you shall see it was the Son of Mary the Virgin, who was espoused +to Joseph the carpenter. But read Acts 10:38-42, you shall find +these words, 'God anointed Jesus of Nazareth with the Holy Ghost +and with the power: who went about doing good, and healing all +that were oppressed of the devil; for God was with him: And we +are witness of things which he did both in the land of the Jews, +and in Jerusalem; whom they slew and hanged on a tree, [even +Jesus of Nazareth] Him God raised up the third day, and shewed him +openly; not to all the people, but unto witnesses chosen before +of God, even to us, who did eat and drink with him after he rose +from the dead. And he commanded us to preach unto the people, [that +is, God commanded us] and to testify [that is, to be bold in our +preaching] that it is he [namely, Jesus of Nazareth, whom the +Jews did thus crucify] which was ordained of God to be the judge +of quick and dead.' This is he also that is spoken of in Acts +17:30, 31. 'The times of this ignorance God winked at; [meaning +men's being without the gospel] but now commandeth all men everywhere +to repent: Because he hath appointed a day [which day is the day +of judgment (Matt 12:36)] in the which he will judge the world +in righteousness, by that man [namely, Jesus of Nazareth] whom he +hath ordained, [compare this with that in Acts 10:38-42] whereof +he hath given assurance unto all men [that is, hath given a sure +sign unto all men] in that he hath raised him, [that is, in that +he hath raised Jesus of Nazareth] from the dead.' This also is +Christ's own meaning (Matt 24) where speaking of his second coming, +he styleth himself the Son of man, saying: 'And then shall appear +the sign of the Son of man' (v 30), and 'so shall also the coming +of the Son of man be' (v 27). So shall also the coming of the Son +of man be (v 37). So shall also the coming of the Son of man be +(v 39). Where, by the way, it is observable to see how the Lord +of life and glory doth in this chapter, where he speaketh of his +second coming, for the most part style himself the Son of man. +Sure he doth it to this end, because he will not have his humanity +and the doctrine thereof, to be razed out from under heaven: For +he knew, that in the last days, there would come mockers 'walking +after their own lusts, and saying, Where is the promise of his +coming' (2 Peter 3:3). I could multiply scriptures to prove this +doctrine of his second coming, as Hebrews 9:28; 2 Peter 3; 2 Thess +1:6-8; Luke 21; Matt 24, 25; Eve 22:7, 12 and 20; 2 Corinthians +5:10; Romans 14:10; Acts 24:25. But, + +Secondly, I will shew you that his coming will be shortly. It is +true, no man can tell neither the day nor the hour, yet so far as +the scriptures will give us light into the nearness of his coming, +so far we may go. And if you read Matthew 24 you shall see many +sings of his coming spoken of. + +1. There is falling away from the faith spoken of. And that hath +been fulfilled and is fulfilling every day. + +2. Wars and rumours of wars is another sign that his coming doth +draw night, even at the doors. + +3. The love of many waxing cold, is another sign that it is nigh, +even the coming of Christ. And how cold is the love of many at +this day? They that were hot two or three years ago, are now grown +lukewarm and cold. They are cold in the Lord's appearing. They +are cold in the profession of the gospel. They are cold in love to +the saints, they are cold in the worship of God; Yea, very cold, +which is a notable demonstration that the coming of the Lord +draweth nigh. + +4. The stars falling from heaven; (That is professors falling +from the faith which once they professed) is another sign that +the coming of the Lord is at hand. And how many professors do you +see now a-days, fall from the doctrine of God, and his Son Jesus +Christ, as though there were no such thing as a world to come, +and no such thing as a Lord Jesus Christ, and his second coming. + +5. Many poor souls will go on in their profession with lamps +without oil, just before his second coming (Matt 25:1-7). And the +Lord knows that most of the professors of this generation, are +such kind of professors, yea, very foolish professors, which is +another sure sign, that the coming of the Lord draws nigh. + +6. When the time of Christ's second coming is at hand, there will +be but a very little faith in the world. And the Lord knows, that +there be many, who are now as high as lucifer, that at that day +for want of faith will be thrown down to the sides of the pit: +even in the very belly of hell. + +7. Another sign of Christ's second coming, is the carnal mindedness +of the most of the world; and the very carriages of almost all +men now living do discover this truth to be at this day fulfilled, +and know that when they shall say peace and safety, then sudden +destruction comes, and they shall not escape (1 Thess 5:1-4). + +8. Before Christ's second coming, there shall come many false Christs +and false prophets, and shall shew great signs, and wonders, to +seduce if it were possible the elect (Matt 24:24; Mark 13:22). And +is not this more clearly fulfilled in our days than ever it was, +especially among those men called quakers, who being as persons, +whose consciences are seared with an hot iron, and they being sealed +up unto destruction, do some of them call themselves Christ, and +shew great signs, (as their quaking) and such a legal holiness, as +makes the simple admire them, and wonder after them, which shews +the coming of Christ to be very nigh. + +9. Before Christ's second coming, there shall come scoffers in +the world, walking after their own lusts (2 Peter 3:3) and if ever +this scripture was fulfilled, it is fulfilled on these men called +quakers: For they are the men, that at this day make a mock +at Christ's second coming, which shall be from heaven without (1 +Thess 1:10; Phil 3:20); and therefore saith the Holy Ghost, these +mockers shall be such as shall say, where is the promise of his +coming? For since the fathers fell asleep, all things continue as +they were, see 2 Peter 3:3-7. And there you shall see their mocking +and the reason of it. Read and the Lord give thee understanding. +But I would not have thee think that I speak at random, in this +thing, Know for certain, that I myself have heard them blaspheme; +yea, with a grinning countenance, at the doctrine of that man's +second coming from heaven above the stars, who was born of the +Virgin Mary. Yea, they have told me to my face, that I have used +conjuration, and witchcraft, because what I preached was according +to the scriptures. I was also told to my face, that I preached up +an idol, because I said, that the Son of Mary was in heaven, with +the same body that was crucified on the cross; And many other +things have they blasphemously vented against the Lord of life and +glory, and his precious gospel. The Lord reward them according as +their work shall be. + +I could have hinted in many other things which Christ and his +Apostles have shewed to be signs of his coming. But I shall commend +the holy scriptures unto thee, which are able to make the man of +God perfect in all things, through faith in the Lord Jesus (2 Tim +3:17). + +Now you have also the manner of his coming how it shall be, most +notably laid down in the scriptures. I shall hint in a few things +touching it. + +1. He will come when there is but very few looking for his coming. +'When they shall say, peace and safety; then sudden destruction +cometh' (1 Thess 5:1-3). Which sudden destruction will be at his +second coming, for that is it which the Apostle spake of in those +three verses. Then will all the world be caught at such an unexpected +time, that it will come upon them, even as a snare cometh upon +those creatures that are caught in it. As it is written (Luke +21:35) 'For as a snare shall it come on all them that dwell on the +face of the whole earth.' Which is all on a sudden, before they +are aware. + +2. He cometh with all his saints and angels. Then will the Lord +descend from that heaven, into which he is now ascended, as it is +written in 1 Thessalonians 4:16. Then will he come, and all his +saints with him, as Jude saith in his Epistle, 15. then shall +Abel and Enoch, Noah and Abraham, David and Job, Peter and Paul: +Together with all the saints which have been, now are, or hereafter +shall be, and they shall sit on the throne with the Lord Jesus +Christ, as in Matthew 19:28. Before whom shall all the nations +of the world be gathered, as it is written (Joel 3:12). 'Let the +heathen be wakened [or raised out of their graves (Dan 12:2)] +and come up to the valley of Jehoshaphat: for there will I sit to +judge the heathen round about.' Which never was yet accomplished, +though it shall certainly be, in God's time: To the astonishment, +and everlasting damnation of all those that shall continue mocking, +or sinning against God and his Christ. + +3. He shall come in a flaming fire, (when he doth come again: he +will come in such a manner, as will make all that shall be found +in their sins rather seek to creep under a mountain, than to meet +the Lord of glory (Rev 6:15)). As Isaiah saith, 'For, behold, the +LORD will come with fire, and with his chariots like a whirlwind, +to render his anger with fury, and his rebuke with flames of fire' +(Isa 66:15). 'To execute judgment upon all, and to convince all +that are ungodly among them, of all their ungodly deeds which they +have ungodly committed, and of all their hard speeches, which +ungodly sinners have spoken against him' (Jude 15), as I shall +shew farther by and by. + +Third, And therefore in the next place, I shall shew you, what +shall be done when he is come. + +1. When Christ is come the second time, they that are in their +graves shall arise, and come forth of their graves (as I said +before) in which they have lain according to that in John 5:28, 29. +Where Christ saith, 'Marvel not at this: for the hour is coming, +in the which all that are in the graves shall hear his voice, and +shall come forth; they that have done good, unto the resurrection +of life; and they that have done evil, unto the resurrection of +damnation.' You will say, Are these graves spoken of here, the +graves that are made in the earth? Yea, that they are, and for +a further proof of the same, look into Daniel 12:2. Daniel there +speaking of the same thing saith, 'And many of them that sleep in +the dust of the earth shall awake, [or arise] some to everlasting +life, and some to shame and everlasting contempt' (or damnation). + +I shall not stand here to dispute any distinctions of the +resurrections, only prove that the dead shall arise; and that is +a clear truth from the scriptures (Acts 10:42; Rev 20:11-14; 1 +Thess 4:16; 1 Cor 15:52). 'The dead shall be raised.' + +2. He shall call all men and women to an account for all their[3] +close sinful thoughts, words and actions; then will the secrets +of all hearts be made manifest. Then shall all thy adulterous, +and thievish, and covetous, idolatrous, and blasphemous thoughts +be laid open, according to that saying, 'Their consciences also +bearing witness, and their thoughts the mean [time, or] while accusing +or else excusing one another' (Rom 2:15). But when? Why, 'In the +day when God shall judge the secrets of men by Jesus Christ' (v +16). See also 1 Corinthians 4:5, 'Therefore judge nothing before +the time.' What time is that? Why, when the Lord comes; what will +he do? He 'will bring to light the hidden things of darkness,' +that is, all those cunning, close, hidden wickednesses that thou +in thy life-time hast committed; yea, he will 'make manifest the +counsels of the hearts'; that is, the most hidden and secret things +that are contrived and plotted by the sons of men. Then shall all +the midnight whore-mongers be laid open with all their sins; Then +thou (it may be) who has committed such sins as thou wouldest not +have thy neighbour, thy father, thy wife, thy husband, or any one +else know of for thousands, then thou shalt have them all laid +open, even upon the house tops (Luke 12:3). Then thou that hatest +God's children; his ways, his word, his Spirit; then thou that +makest a mock at Jesus of Nazareth's second coming, then thou +that livest in open prophaneness, or secret hypocrisy, then I say, +will be such a time of reckoning for you, as never was since the +world began, then you that shall die in your sins, will cry to +the mountains, Fall on us, and cover us from the face of him that +sits on the throne, and from the wrath of the Lamb (which Lamb +is the Man Christ Jesus (John 1:29)). And ah, my friends! If the +very looks of God be so terrible, what will his blows be, think +you? Then if all thy idle words shall be accounted for, as it is +written, 'But I say unto you, That every idle word that men shall +speak, they shall give account thereof in the day of judgment' (Matt +12:36) and also all thy filthy actions shall be then regarded in +such sort, as thou shalt receive a just recompense for them. And +know, saith the scripture, 'that for all these things, God will +bring thee into judgment' (Eccl 11:9). Then + +Thou that art an unbeliever, shalt be sure to fall under the judgment +for all thy sins. (1.) Thou must give an account. (2.) Thou must +fall in the judgment. Oh my friends, there are hot days a-coming +for all those that are found out of the Lord Jesus: Behold, saith +Malachi, 'The day cometh, that shall burn as an oven; and all +the proud, yea, and all that do wickedly, shall be stubble: and +the day that cometh shall burn them up, saith the LORD of hosts, +that it shall leave them neither root nor branch' (4:1). The day +of judgment will burn like an oven, and all that have not the +righteousness of Christ upon them shall be as stubble. Ah friends, +put a red hot oven and stubble together, and what work will there +be! Even the one will burn and destroy the other. + +3. When Christ doth come the second time, another end of his coming +will be to pure out all things that offended in this kingdom (Matt +13:41,42). 'The Son of Man shall send forth his angels, and they +shall gather out of his kingdom all things that offend, and them +which do iniquity; And shall cast them into a furnace of fire; +there shall be wailing and gnashing of teeth.' There are many +things that do offend in his kingdom now: namely + +(1.) The lukewarm professor, he doth offend, (a.) the Lord, (b.) +his people. But then thou lukewarm offending professor shalt offend +the church of God no more. + +(2.) The loose professors do also offend God, Christ and his church. +(a.) He scandals the gospel by his loose walking, and naughty +carriages. (b.) He doth make the world blaspheme the name of God +by the same. (c.) He grieves the hearts of God's people (Phil +3:18). But know that thou also shalt be taken away from offending +any more, God, Christ, and his saints, and thou shalt have weeping +and gnashing of teeth, for thy thus offending (Matt 18:6,7). + +4. Another end of Christ's second coming, is to cut off all the +ignorant persons that are in the world. There is a generation of +poor souls that do think to be excused for their ignorance: Alas! +saith one, I am a poor ignorant man, or woman; and therefore I +hope that the Lord will have mercy upon me: we cannot, say others, +do as such and such, and will the Lord condemn us? And thus poor +souls, as they are in the broad way to destruction, lest they +should miss of the way to hell; do swallow down by clusters, that +which will poison them, body and soul for ever and ever. + +Quest. But you will say, What, will not the Lord have mercy on +ignorant souls? + +Ans. Not on those who live and die in their ignorance. He himself +hath said (Isa 27:11), 'For it is a people of no understanding: +therefore he that made them will not have mercy on them, and he +that formed them will shew them no favour.' Again, Paul also in +that 2 Thessalonians 1:8 saith, that when Jesus Christ shall come +to judge the world, he doth come to take vengeance on all 'them +that know not God, and that obey not the gospel of our Lord Jesus +Christ.' + +But ye will say, Who are those ignorant persons, that shall find +no favour at that day? or how doth the ignorance discover itself? +I shall only mention three or four sorts of men; and leave thee to +the scriptures, which if thou read them diligently, will further +lay them open before thee. And, + +(1.) The profane scoffer, who makes a mock at the truths of God, +and so goes on in his sins, for this see in 2 Peter 3:3 which +the apostle attributes to their ignorance (v 5). And therefore he +likens them to brute beasts (2:10,12) who 'walk after the flesh in +the lust of uncleanness,' and 'speak evil of the things that they +understand not; and shall utterly perish in their own corruption'; +who because they understand not the scripture, nor the power of +God in them, speak evil of the truths therein contained, and think +the Lord like unto themselves (Psa 50). + +(2.) The formal professor, who hath only a notion of the gospel, +and some seeming holiness, but wants gospel faith: such are called +foolish virgins (Matt 25:2,3) to whom Christ will say in that day, +Verily, 'I know you not.' Add hereto, those that think it enough +to confess Christ with their mouths, and profess that they know +God, but deny him in their works; such notwithstanding all their +profession, shall, if they so continue, perish eternally, being +abominable, disobedient, and to every good work reprobate, or void +of judgment, that is, ignorant (Titus 1:16). + +(3.) The legal righteous man or woman, though they walk blameless, +as touching the righteousness that is in the law: For they being +ignorant of God's righteousness, go about to establish their own +righteousness, as reading, hearing sermons, prayers, public or +private, peaceableness with their neighbours, fasting, alms, good +works as they count them, just dealings, abstinence from the grosser +pollutions of the world, stricter obedience to the commandments +of the first and second table; all which with many other things +may be comprehended in their own righteousness, and it is grounded +on their ignorance, and goes on in rebellion; and such ignorant +persons shall in that day perish, not submitting through ignorance +to the righteousness of God, Romans 10:3 compared with Luke 19:27 +where Christ saith, that when he shall come the second time, he +will command those his enemies, who submitted not themselves to +him, (who is called the righteousness of God (Isa 46:13)) or would +not have him to reign over them, to be slain before his face. + +(4.) Those whose hearts are set upon the world, and follow the +alluring persuasions of it; the Lord calls such fools (Luke +12:20; Prov 7:7), who go after it (viz. the world, held forth by +a similitude of a woman with the attire of an harlot) as an ox +to the slaughter, or a fool to the correction of the stocks, till +a dart strike through his liver, as a bird hasteth to the snare, +and knoweth not that it is for his life: and knows not, mark, it +is through ignorance (v 23). + +5. A fit end of Christ's coming, is, that his righteous ones might +shine as the sun in the glory, or kingdom of their father (Matt +13:43). There are many things that do hinder the people of God +from shining forth as the sun now. + +As, They have a body of death, which makes them fetch many a groan +in their journey to Canaan (Rom 7:24; 2 Cor 5:2). They meet with +many a sad temptation, which also makes them in heaviness many a +time (1 Peter 1:6). They have also many other things that do hinder +their shining now; but then the body of death shall be left off. +My meaning is, that sin shall be no more in the natures of God's +people then: Their bodies that are now so vile, shall then be made +like unto the glorious body of the Son of God, 'Who shall change +our vile body, that it may be fashioned like unto his glorious +body, according to the working whereby he is able even to subdue +all things unto himself' (Phil 3:21). + +6. Another end of Christ's coming shall be to take an account of +his children, how they have laid out their talents, that he hath +committed to their trust (Matt 25:19; Rom 14:12; 2 Cor 5:10). + +7. Another end of his coming is, to set up his kingdom, which +will be glorious indeed at his appearing (2 Tim 4:1; Rom 8:19-21). +I do but touch these things, because I would hasten towards a +conclusion; many other things might have been spoken to, but at +this time I shall forbear. + +But you will say, Who shall stand when he appears? Why, I told +you before, that 'the ungodly shall not stand in the judgment, +nor sinners in the congregation of the righteous' (Psa 1:5). Let +him be close or profane, as I told you even now, all shall be laid +open, all shall be made manifest, all shall come into judgment. + +Ah poor soul! It is not then thy brave words will save thee; it +is not thine eloquent tongue that will then do thee any good: +if thou be without the wedding garment, thou wilt be speechless, +as in Matthew 22:12. But thou that art a converted person, shalt +stand in the judgment; thou that art born again shalt enter into +the kingdom, and none else (John 3:5; Rev 21:27). + +But how shall I know that I am born again? + +(1.) Why, if thou art born again, then thou knowest that thou wast +not born a Christian at first (Eph 2:1-3). 'You hath he quickened, +who were dead in trespasses and sins.' + +(2.) Thou knowest that once thou hadst no faith in the Lord Jesus; +and wert convinced of sin because thou didst not believe in the +Son of Mary (John 16:9). + +(3.) Thou seest all true joy through the blood and righteousness +of the Son of Mary (1 Cor 15:57; Rom 7:25). + +(4.) Art thou born again? Then thou canst not be quiet till thou +seest God smile, and lift up the light of his countenance upon +thee (2 Cor 4:6; Psa 4:6) and that through the face of the Son of +Mary, the Son of God. + +(5.) Thou knowest that God hath given thee thy faith (Phil 1:29; +Eph 2:8). + +(6.) Art thou born again? Then thou knowest that the doctrine of +the Son of Mary the Virgin, is a right doctrine (2 John 9). + +(7.) Then also thou lookest for the personal appearing of the Son +of Mary from heaven in the clouds, the second time (Heb 9:28; Rev +1:7). + +These things, though plain, yet if the Lord set them home upon +thy conscience, may be profitable both to thee and me. Therefore +let us examine the matter a little. And + +Examine 1. Thou thinkest that thou art a Christian; thou shouldest +be sorry else: Well, But when did God shew thee that thou wert +no Christian? When didst thou see that: And in the light of the +Spirit of Christ, see that thou wert under the wrath of God because +of original sin? (Rom 5:12). Nay, dost thou know what original +sin means? Is it not the least in thy thoughts? And dost thou not +rejoice in secret, that thou art the same that thou ever wert? If +so, then know for certain that the wrath of God to this very day +abideth on thee (John 3:36). And if so, then thou art one of those +that will fall in the judgment, except thou art born again, and +made a new creature (2 Cor 5:17). + +Exam. 2. Thou thinkest that thou hast been born again, ('tis well +if thou hast) but least thou shouldest deceive thy poor soul, +I pray thee consider, when did the Spirit of the Lord Jesus shew +thee, that thou hadst no faith in thee by nature? And when did +the Spirit of Christ convince thee of sin, because thou didst not +believe in him? It may be thou hast been convinced of sins against +the law, by the law, and thine own conscience, as the Pharisees +were (John 8:9; Rom 3:20). Ay, but when didst thou see thyself a +lost creature for want of faith in the son of Mary? If not, thou +hast not yet been savingly convinced by the Spirit of Christ; for +that, when it convinceth effectually of sin, it convinceth of +unbelief; though thou hast been never so much convinced of sins +against the law, if thou hast not seen thyself under the power +and dominion, guilt and punishment of sin, because thou didst not +believe in Christ, thou hast not yet been savingly convinced; for +that's one work of the Spirit to convince of sin, 'Because they +believe not on me,' saith Jesus the Son of Mary, who was espoused +to Joseph the carpenter: But on the contrary, dost thou not say +in thy heart, thou never hadst thy faith to seek, but hast always +believed with as good a faith as any one alive? If so, then know +for certain that thou hast no faith of the operation of God in +thee, according to God's ordinary working; and if so, then know, +that if the Son of Man should come to judge the world at this +moment of time, that thou with all thy faith (thou thinkest thou +hast) wouldst fall in the judgment (2 Thess 2:12). + +Exam. 3. Art thou born again? Then thou seest that thy great sin +was want of faith in the Son of Mary. Then thou seest that it is +he that was sent of God to die for the sins of the world (John +1:29, 3:16-19; Acts 13:38,39) and that thou art complete in him, +without any works of the law (Rom 4:5), then thou rejoicest in +Christ Jesus, and puttest no confidence in the flesh (Phil 3:3) +yet thou rejoicest in the flesh and blood of the Son of Mary, +knowing that his flesh is meat indeed, and his blood is drink +indeed (John 6:55) out of which thou wouldest very willingly +make thy life all thy days; out of his birth, obedience, death, +resurrection, ascension, and glorious intercession, now at the +right hand of his Father (Heb 7:24,25), but if thou art wavering +in these things, know that thou art but a babe at the best, and +for ought thou knowest, God may cut thee off in thy unbelief, and +cast thee into utter darkness, where there shall be weeping and +wailing and gnashing of teeth. + +Exam. 4. Art thou born again? Then thou seest all true peace and +joy comes through the blood of the Son of Mary, and his righteousness, +as in Romans 7:25 and 1 Corinthians 15:57, there are many poor +souls that are taken with raptures of joy, and false conceited +consolation (John 16:20) which doth come from the devil, and their +own deceitful hearts; but their joy shall be turned into mourning +and sorrow of heart (Luke 6:24,25), but thou that art a Christian +in deed, and not in word only, rejoicest in Christ Jesus the Son +of Mary; yea though now you see him not, yet believing, you rejoice +with joy unspeakable and full of glory (1 Peter 1:8). And these +two things are the fruits of thy faith, and of thy joy. + +(1.) The Lord Jesus Christ is very precious unto thee (1 Peter +2:7). + +(2.) Thou dost purify thine heart by this faith, and the power of +the Spirit of Christ, which thou hast received into thy soul (Rom +8:13; Acts 15:9; John 3:3). But if thy guilt of sin goes off, and +convictions go off any other way than by the blood and righteousness +of the Man Christ Jesus, thy guilt goes off not right, but wrong, +and thy latter end will be a very bitter end without faith and +repentance; for it is his blood through which all true peace comes +(Col 1:20), and there is no other name under heaven given among +men, whereby we should be saved, but by the Lord Jesus of Nazareth +(Acts 4:10-12 compared together). + +Exam. 5. Art thou born again? Then thou canst not be quiet till +thou doest see God lift up the light of his countenance upon thee; +yea, thou hast such a desire after the light of God's countenance, +that, all the glory, riches, honour, pleasure, profits, &c. of this +world will not satisfy, till thou doest see God to be a reconciled +Father to thee in the Lord Jesus Christ, as it is Psalm 4:6; John +14:8; Psalm 35:3. Then thou wilt not be quiet till thou dost hear +from the Son of Mary, which is the Lord of glory, such a voice as +this, Son be of good cheer, thy sins are forgiven thee: And 'my +grace is sufficient for thee' (2 Cor 12:9; 1 Cor 2:8). But if thou +canst content thyself with anything below this, thou wilt, when +all comes to all, be found but a rotten-hearted professor, who +will have thy portion among the slothful ones, who will fall in +the judgment of the Son of Man, when he comes in flaming fire with +his mighty angels (2 Thess 1:8). + +Exam. 6. Art thou born again? Then thou knowest that God hath given +thee thy faith that thou hast in his Son: Then thou art to say +through grace, there was a time in which I had no faith; there was +a time in which I could not believe in the Son of God for eternal +life. 'But God, who is rich in mercy, for his great love wherewith +he loved us, even when we were dead in sins [and unbelief; which +is the greatest;] hath quickened us together with Christ, by grace +ye are saved' (Eph 2:4,5), 'through faith' (v 8). + +Exam. 7. Art thou born again? Then thou knowest that the doctrine +of the Son of God, the Son of Mary, is a right doctrine, which is +this: + +That the Son of God which was with his Father before the world +was (John 1:1, 17:5) came into the world in the fulness of time, +and was made in the likeness of man (Phil 2:7) being made of +a woman or virgin, made under the law, to redeem them that were +under the law (Gal 4:4). And that was done in this wise. What the +law could not do in that it was weak through the flesh; that is, +through our flesh; God sending his own Son in likeness of sinful +flesh, and for sin, condemned sin in the flesh, that is, condemned +him in the flesh for the sins of poor sinners: For this, compare +Romans 8:3; 2 Corinthians 5:21 with Galatians 3:13 and it will +appear clearly to be the truth of God: Also, that this Son of +God, which is the true God, as well as the Son of Mary, did bear +our sins in his own body on the tree (1 Peter 2:24) and did spill +his own blood, which is also the blood of God (Acts 20:28), that +he died, and was laid in Joseph's sepulchre (John 19:38-42) and rose +again the third day (Acts 10:40), that very Man (Luke 24:39-45), +and ascended up into heaven in a cloud (Acts 1:9-11) and there +ever lives to make intercession for us, that very man (Heb 7:24,25, +8:3, 10:12). + +Exam. 8. And in the last place, If thou art a Christian, then +thou lookest for that very Jesus again, whom the Jews did crucify +(John 19), whom God raised again, as it is 1 Thessalonians 1:10. +I say, thou lookest, thou waitest, thou hasteneth after the coming +of this Lord Jesus, which doth deliver thee from the wrath to come +(2 Peter 3:10-12; Heb 9:26-28; 1 Thess 1:10). Yea, thou knowest, +that this very man shall so come in like manner, as his disciples +did see him go into heaven, which was a very man (Luke 24:39 +compared with vv 50,51 of the same chapter). Yea, in a cloud he +went away from his disciples, and in the clouds he shall come again +(Rev 1:7) to judge all that are in their graves (John 5:28,29; +Dan 12:2) and shall receive all that look for, and love his second +coming, to himself (Heb 9:27,28). And they shall be for ever with +him (1 Thess 4:16,17). But the wicked shall be cast into eternal +damnation (Matt 25:46). These things, I say, if thou be a Christian +indeed, thou believest, and ownest, and the faith of them doth +purify thy heart (1 John 3:3) and wean thee from this world, and +the things thereof; and if it is not from this principle; that is, +if thy obedience do not flow from this faith, which is the faith +of God's elect, as I have proved at large, thy obedience, thy zeal, +thy self-denial, thy holiness, righteousness; yea, all that thou +canst do, is but sin in the sight of the great God of heaven and +earth (Heb 11:6; Rom 14:23). For all true sanctification comes +through the name of the Lord Jesus Christ, by the operation of +the Spirit of God (1 Cor 6:11). 'But ye are washed, but ye are +sanctified, but ye are justified in the name of the Lord Jesus, +and by the Spirit of our God.' And (Cant 1:3), 'Thy name is as +ointment poured forth, therefore do the virgins love thee.' + +Well then, seeing this is a truth of so great concernment, I beseech +you, seek to be thoroughly rooted into it by faith. And that thou +mayest so be, examine thy heart; yea, beg of God to help thee +to examine it, and to throw out all that fancy that thou takest +instead of faith; also throw away all thine own wisdom; yea, thy +own righteousness also, and come to God in the name of the Son of +Mary, which is the Son of God, and beg faith of him, true faith, +the faith of the operation of God; such a faith as he gives to his +own elect, which will shew thee clearly of these things; so that +thou shalt not deceive thyself with a fancy of them; and the +advantages will be many. + +Advantage 1. It will comfort thy heart against persecutions, +temptations, and cross providences, as also James saith to his +persecuted brethren; 'Be patient [my brethren, saith he], stablish +your hearts, for the coming of the Lord draweth nigh' (John 5:8). + +Advantage 2. It will through grace, wean thy heart and affections +abundantly from this world, and the things therein. 'Who is +he that overcometh the world, [saith John] but he that believeth +that Jesus is the Son of God?' (1 John 5:5). Who is he also that +purifies his heart, but he that looketh for the second coming of +Christ from heaven to judge the world? as in 1 John 3:3 compared +with 2 Peter 3:10, 11. + +Advantage 3. Hereby thou wilt be able to judge of all doctrines +whatsoever, though they come never so nigh the truth, yet if +they be not indeed the very truth, thou wilt find them and their +doctrine liars (Rev 2:2; 1 Cor 2:15). + +Advantage 4. If thou beest thoroughly set down in this doctrine, +even in the faith of this doctrine which I have held forth unto +thee, thou wilt not be taken with any other doctrine whatsoever. +What is the reason I pray you, that there are so many giddy-headed +professors in these days, that do stagger to and fro like a company +of drunkards, but this, They were never sealed in the doctrine of +the Father, and the Son? They were never enabled to believe that +that child that was born of the virgin Mary, was the mighty God +(Isa 9:6). No, saith Christ, he that is built upon this rock, +(meaning the faith of himself, which is to believe that the son +of Mary is the Christ of God (Matt 16:16)) the gates of hell shall +not prevail against him (v 18). + +Advantage 5. The faith of this doctrine, will make thee labour in +the work of God in the world. Oh, it will liven thy heart in the +work of the Lord; especially, if thou livest in the faith of thy +interest in Christ, it will make thee labour to be found watching +when thy Lord shall return from the wedding; that when he doth +come, thou mayest open to him immediately (Luke 12:35,36). + +Now seeing the coming of the Lord Jesus Christ is so nigh, even +at the doors, what doth this speak to all sorts of people (under +heaven) but this? + +Admonition 1. First, to see whether they have oil in their lamps +or not; that is, to search and see, whether the Spirit of the Man +Christ Jesus be in them or no; for he that hath not the Spirit of +Christ in him, is none of Christ's (Rom 8:9). Thou that hast not +the Spirit of Christ in thee, why, at that day (let thy profession +be what it will) he will say to thee, Depart, I know you not +(Matt 25), and if so, then thy latter end will be worse than thy +beginning, as in 2 Peter 2:20. + +Admonition 2. Then what will become of all the profane, ignorant, +scoffers, self-righteous, proud, bastard-professors in the world? +If the children of God shall 'scarcely be saved, where shall the +ungodly, and the sinner appear?' (1 Peter 4:18). + +Admonition 3. Then what will become of all those that creep into +the society of God's people without a wedding garment on? Why, it +will be said unto them, Friends, how came you hither? Take them, +and bind them hand and foot, and cast them into utter darkness; +'There shall be weeping and gnashing of teeth' (Matt 22:11-13). + +Admonition 4. Then what will become of all those that mock at +the second coming of the Man Christ, as do the Ranters, Quakers, +drunkards, and the like? Why read their doom in Matthew 24:50, +51, 'The Lord of that or these servants, shall come in a day when +they look not for him, and in an hour that they are not aware of, +and shall cut them asunder, and appoint them their portion with the +hypocrites,' And 'there shall be weeping and gnashing of teeth.' + +Admonition 5. Then what doth this speak to the Lord's own people? +Surely this, that they should be in a watchful posture (Mark +13:37). + +(1.) Watch therefore over your own hearts, least they should be +over-charged with surfeiting and drunkenness, and the cares of +this life, and so that day come upon you unawares; for as a snare +shall it come upon all the dwellers upon the face of the earth, +as it is in Luke 31:34-36. + +(2.) Watch over the devil's temptations. Oh, have a care in the +first place, lest by any means, as the serpent beguiled Eve, +so your minds should be corrupted from the simplicity that is in +Christ: And the rather, because at this day he is very busy with +his doctrines, and his ministers; trying all ways, if by any means +he might deceive you with fair speeches, and enticing carriages; +what a fair shew in the flesh, yet denying the Lord, and refusing +to be justified by the blood of Jesus the Son of Mary, the Son of +God. Watch I say over the devil touching doctrines, for he labours +as much this way as any way, for he knows that if he can but get +you to lay a rotten foundation, he is sure of you, live as godly +in your conceit as you will, and therefore, it is worth your +observation, in that 24th of Matthew when Christ is speaking of +the signs of his coming, he breaks forth with a warning word to +his disciples, to beware of false teachers (v 4). The very first +words that he answers to a question that his disciples put to him +is this, 'Take heed that no man deceive you.' Again (v 11), 'And +many false prophets shall rise, and shall deceive many.' And +(v 24) he saith again, 'For there shall [come or] arise, false +Christs, and false prophets, and shall shew great signs and wonders; +insomuch that, if it were possible, they shall deceive the very +elect.' + +(3.) Take heed that he doth not deceive you in point of worship, +that he make you not slight any of the ordinances of God; for if +he do, he will quickly make way for another temptation. + +(4.) Take heed also that you have not your lamps to trim when the +bridegroom comes; if you have, you may peradventure be ashamed and +blush before him at his coming (1 John 2:28). Therefore content +not yourselves with a profession of Christ, and no more, for the +devil may deceive, yea, doth deceive a professing people many +times. And if he will deceive a professing generation, he must +come in this manner: Under the name of Christ. With a fair shew +in the flesh of outward holiness (Gal 6:12). He must come 'with +good words and fair speeches' (Rom 16:18). Now though he come to +drunkards, swearers, whore mongers, thieves, liars, murderers, +and covetous persons, in his black colours; yet if he will come to +deceive a professing party, he must appear like an angel of light +(2 Cor 11:14). And the reason why souls are deceived by him in +these his appearances, is, because they are not able to distinguish +betwixt the law and the gospel, the convictions of conscience by +the law only, and convictions by the Spirit, but do (though they +profess the Lord Jesus) give ear to every wind of doctrine, and +being unstable, as Peter saith, do fall into the temptations of +the devil, in wresting the scriptures to their own destruction (2 +Peter 3:16). + +Admonition 6. In a word, you that have not yet laid hold on the +Lord Jesus Christ, for eternal life, lay hold upon him; upon his +righteousness, blood, resurrection, ascension, intercession, and +wait for his second coming to 'judge the world in righteousness' +(Acts 17:31). And you that have laid hold, I say to you, lay +faster hold on your Lord Jesus, 'Who hath ears to hear, let him +hear' (Matt 13:43). + +Now, that thou mayest the more clearly understand my faith in the +doctrines of God's dear Son, I have thought good to hold forth +again the doctrine of the former treatise by way of question and +answer, as followeth. + +Quest. Seeing there are many false Christs gone out into the world, +according as was prophesied of in former times by the Lord himself +(Matt 24:5,23). And seeing (if we be saved) we must be saved by +a Christ; for he that misses of him (saith the scriptures) cannot +be saved, because there is no way to come to the Father but by +him, as it is written (John 14:6; Acts 4:12). How therefore, is +the knowledge of the true Christ to be attained unto, that we may +be saved by him? + +Ans. Indeed to know Christ, (God's Christ) is as the scripture +saith, the one thing necessary (Luke 10:42), without which all +other things will avail nothing: And therefore I shall according +to the scriptures, (1.) Tell you what God's Christ is. And, (2.) +How the knowledge of him is attained unto. And therefore, God's +Christ is true God, and true man. That he is true God, is manifest +by that scripture, in Isaiah 9:6 where it is said, 'unto us a +child is born, unto us a Son is given: and the government shall +be upon his shoulder: and his name shall be called Wonderful, +Counsellor, the mighty God, the everlasting Father, the Prince of +Peace.' Also 1 John 5:20. And we are in him that is true, (saith +the apostle) even in his Son Jesus Christ. This is the true God, +and eternal life. See Hebrews 1:8; John 1:12; Romans 9:5; John +20:28. That he is true man, see again (Isa 9:6) where it is said, +'Unto us a child is born, unto us a Son is given'; and compare +it with Matthew 1:21 where it is said, 'And she shall bring forth +a Son, and thou shalt call his name JESUS: for he shall save his +people from their sins,' see John 1:14, 'And the word was made +flesh.' (1 Tim 3:16) 'God was manifest in the flesh.' These two +scriptures are expounded by Hebrews 2:14 where it is said, 'Forasmuch +then as the children are partakers of flesh and blood, he also +himself likewise took part of the same'; that is, of flesh and +blood, see Romans 8:3 and compare it with Luke 24:39 where Christ +saith, 'Behold my hands and my feet, that it is I myself: handle +me, and see; for a spirit hath not flesh and bones, as ye see me +have.' And he doth often call himself by the name of the Son of +man to signify that he is very man, as well as very God (Matt 24, +16:13). + +Quest. But why was he true God and true man? + +Ans. He was true man, because man had offended, and justice +required that man should suffer and make satisfaction, and so it +is written (1 Cor 15:21). 'For since by man came death, by man +came also the resurrection of the dead.' And again, 'All we like +sheep have gone astray;--and the Lord hath laid on him the iniquity +of us all.' And in 1 Peter 2:24 where that 53rd of Isaiah is +mentioned, he saith, 'Who his own self bare our sins in his own +body on the tree, that we, being dead to sins, should live unto +righteousness; by whose stripes ye were healed.' And again, God +did prepare this body, the human nature of Christ, that it should +be a sacrifice for sins, 'wherefore--he saith, Sacrifice and +offering [that is, such as were offered by the law of Moses] thou +wouldest not, but a body hast thou prepared me' (Heb 10:5). In the +body which God had prepared for him, which he took of the virgin +(Gal 4:4) in this he did bear all the sins of all his elect (1 +Peter 2:24). + +And he must needs be true God, because, it was an infinite God +that was transgressed against, and justice required an infinite +satisfaction, and therefore he must be infinite that must give +this satisfaction, or else justice could not be satisfied, and so +it was written, where the apostle is telling the pastors of the +church of Ephesus, by what they were redeemed, he tells them, +that God did purchase them 'with his own blood' (Acts 20:28). See +1 John 3:16 where he saith, 'Hereby perceive we the love of God, +because he laid down his life for us.' Not in his divine, but in +his human nature; for as I said before, God's Christ was of both +natures (Rom 9:5; 1 John 5:20; John 1:1-14). True God, and true +man, and the divine nature did enable him to undergo in his human +nature, all that sin, curse, and wrath that was laid upon him for +us; and to overcome, and obtain eternal redemption for us (Heb +9:24). + +Quest. How did this Christ bring in redemption for man? + +Ans. (1.) Why first, man broke the law of God; but this man did +fulfil it again, and became the end of it 'for righteousness to +every one that believeth' (Rom 10:4). + +(2.) Man was foiled and overcome by the devil; but this Man Christ +did overcome him again, and that for us (Luke 4; Heb 2:14,15). + +(3.) Man did lose the glory of God, but this Man hath obtained it +again. + +(4.) Man by sin lost eternal salvation; but this Man by his own +blood hath obtained it again for him (Heb 9:12). + +(5.) Man by sin brought death into the world (Rom 5:12). But Jesus +Christ, that Man, hath destroyed it again (Heb 2:14 compared with +Hosea 13:14) and brought in life and immortality (2 Tim 1:10; Rom +5:15). + +Quest. But how are we justified by this man's obedience? + +Ans. All our iniquities were laid upon him (Isa 53:6,8,11,12). +And his righteousness is bestowed on us, if we believe, as it is +written, 'Even the righteousness of God which is by faith of Jesus +Christ unto all and upon all them that believe' (Rom 3:22). And +this is it which Paul so much sought after, when he saith, 'Yea +doubtless, and I count all things but loss,--and do count them +but dung, that I may win Christ, and be found in him, not having +mine own righteousness, which is of the law, but that which is +through the faith of Christ, the righteousness which is of God by +faith' (Phil 3:8,9). + +Quest. How do men come by this righteousness and everlasting life? + +Ans. By faith men lay hold upon it, and apply it to their own souls +in particular (Gal 2:20). For it is by faith they are justified, +as also saith the scripture (Rom 5:1). That his faith lays hold +on and applies, that which this Christ of God hath done, and is +a doing, and owns it as his own. + +Quest. What is this faith that doth justify the sinner? + +Ans. It is a gift (Eph 2:8), fruit (Gal 5:22) or work, of the +Spirit of God, whereby a soul is enabled, under a sight of its +sins, and wretched estate, to lay hold on the birth, righteousness, +blood, death, resurrection, ascension and intercession of the Lord +Jesus Christ (1 Thess 2:7), and by the assistance of the Spirit, +whereby it is wrought, to apply all the virtue, life and merit of +what hath been done and suffered, or is a doing by the same Lord +Jesus Christ, to its own self in particular (Gal 2:20; Rom 7:24,25), +as if itself had really done all that the Lord Jesus Christ hath +done: I do not say that the soul doth any thing for justification, +but it doth know, that whatsoever Jesus Christ hath done in point +of justification, is given to, and bestowed upon it (Rom 3:22) and +God finding the soul in him, that is in Christ, doth 'justify it +from all things, from which it could not be justified by the law +of Moses' (Acts 13:39). + +Quest. Well, but is there no way to come to the Father of mercies +but by this man that was born of the virgin? Is there no way to +come to God but by the faith of him? + +Ans. No, 'there is none other name under heaven given among men, +whereby we must be saved' (Acts 4:12). And Jesus himself, that +was born of the virgin Mary, said, 'I am the way, and the truth, +and the life: no man cometh unto the Father, but by me' (John +14:6). + +Quest. And where is this man, that was born of the virgin, that +we may come to the Father by him? + +Ans. He ascended away from his disciples in a cloud, into heaven, +as we may read (Acts 1:9-11). + +Quest. What doth he there? + +Ans. He ever lives to make intercession for all that come unto +God by him (Heb 7:25). That is, they shall come out of themselves +to him, and venture their souls on what he did and suffered when +he was on earth, and is doing now in heaven; shall certainly be +saved: For he ever lives to save them, that do thus come to the +Father by him. And it is, because he spilt his blood for all that +shall by the faith of God's elect lay hold upon him. And thus it +is written where he saith, 'Being justified freely by his grace, +through the redemption that is in Christ Jesus, [Mark this] whom +God hath set forth to be a propitiation through faith in his +blood, to declare his righteousness, [that is, to declare God's +righteousness] for the remission of sins that are past, through +the forbearance of God; to declare, I say, at this time his +righteousness: that he might be just, and the justifier of him +which believeth [or layeth hold] in Jesus' (Rom 3:24-26). + +Quest. But did this man rise again from the dead, that very man, +with that very body wherewith he was crucified? for you do seem, +as I conceive, to hold forth so much by these your expressions. + +Ans. Why do you doubt of it? + +Quest. Do you believe it? + +Ans. Yes, by the grace of the Lord Jesus Christ, for he hath enabled +me so to do. + +Quest. And can you prove it by the scripture? + +Ans. Yes. + +Quest. How? + +Ans. First, From that scripture in Luke 24:39, 40 where Christ +himself after he was crucified appeared to his disciples, (who +having seen him) supposed they had seen a spirit. But he said, Why +are ye troubled, and why do thoughts arise in your hearts? Behold +my hands and my feet, that it is I myself, and do not think you +see a spirit; handle me, and see, for a spirit hath not flesh and +bones, as you see me have. This he spake after he was crucified +(Luke 23:33) and buried (v 53) and rose again from the dead (24:6,7), +many other scriptures could I give for the proof hereof, as Acts +10:40, 41. And Acts 13:30, 31; 1 Thessalonians 1:10. Only read Acts +2:29-32 where the apostle proveth the same, bringing in the words +of the prophet David for a testimony thereof, saying, He 'being a +prophet, and knowing that God had sworn with an oath to him, that +of the fruit of his loins, according to the flesh, he would raise +up Christ to sit on his throne; [saith] he seeing this before, +spake of the resurrection of Christ, that his soul was not left +in hell, neither his flesh did see corruption.' Mark it, his flesh +did see no corruption (v 31). But if he had not risen again, his +flesh had seen corruption. But he rose again from the dead, that +very man, that very body; for his flesh did see no corruption. + +Quest. Why did he rise again from the dead, with that very body? + +Ans. (1.) Because it was not possible he should be holden of death. + +(2.) Because in his human nature he suffered for sin; and if he +had not recovered himself from that very curse, even from under +death, and all other things that lay on him, which he had through +the sins of his children subjected himself unto, he had not overcome +sin, hell, death, the law, and the devil (Acts 2:24): but had been +overcome by them; and if so, then had not redemption been obtained +for sinners; for it was at his resurrection from the dead, that God +said unto him, 'Thou art my Son, this day have I begotten thee': +(As saith the Apostle) 'And we declare unto you glad tidings, +how that the promise which was made unto the fathers, God hath +fulfilled the same unto us their children, in that he hath raised +up Jesus again'; as it is also written in the second psalm, 'Thou +art my Son, this day have I begotten thee' (Acts 13:30-36). And +it is this, namely, the resurrection of that Man from the dead, +that doth give us ground of hope; as in 1 Peter 1:3 where he saith, +He 'hath begotten us again unto a lively hope by the resurrection +of Jesus Christ from the dead.' + +(3.) Because God intends to redeem the bodies of his saints out +of their graves in which they have lain many a year (John 5:28,29; +Rom 8:23; 1 Cor 15:52) and to possess them with his own glory; and +when this comes to pass, then shall that scripture be fulfilled, +that saith, He 'shall change our vile body, that it may be +fashioned like unto his glorious body, according to the working +[of his mighty power] whereby he is able even to subdue all +things unto himself' (Phil 2:21). And he hath given us assurance +thereof, in that he hath raised up Jesus our Lord again from the +dead (Acts 17:31). + +Quest. But do you think, that these our bodies that we do carry +about with us in this world, after that they are dead and buried, +and rotten, shall rise again out of those graves into which they +are laid; when the scripture saith, flesh and blood shall not +inherit the kingdom of God? (1 Cor 15:50). + +Ans. Flesh in scripture is taken more ways than one: As, + +It is taken for the works of the law; where the Apostle saith, +'Received ye the Spirit by the works of the law, or by the hearing +of faith? Are ye so foolish? having begun in the Spirit, are ye +now made perfect by the flesh?' (Gal 3:2,3). By flesh here, he +means the law; as is clear, if you compare it with verses 10-12. +Again, sometimes flesh is taken for sins (Rom 8:1,5). And sometimes +it is taken for the bodies of the saints, as subject to distempers, +to pain, sickness, corruptions, to death; by reason of sin (2 Cor +4:11, 7:5). Now the Apostle in that place, where he saith, 'Flesh +and blood cannot inherit the kingdom [of heaven, or] of God,' his +meaning is, sinful flesh and blood, or the sin, with any imperfection +that is in the bodies of the saints, shall not inherit the kingdom; +and that you shall find to be the mind of the Holy Ghost, if you +read with understanding the latter end of the same verse, where +he saith, 'Neither doth corruption inherit incorruption.' That is, +sin, or any imperfection of the body, shall not inherit eternal +life; for, saith he, in verse 53, 'This corruptible must put on +incorruption, and this mortal must put on immortality.' Mark here, +I pray you, though he saith, 'Flesh and blood cannot inherit +the kingdom of God'; yet he saith, 'This corruptible must put on +incorruption.' For the trump shall blow, and the dead shall be +raised (as Christ saith) 'They that are in the graves shall hear +his voice' (John 5:28). And shall come forth of their grave incorruptible +(1 Cor 15:52). And shall 'all appear before the judgment seat of +Christ' (2 Cor 5:10; Rev 2:12,13). See also that scripture (Phil +3:20,21) where the Apostle saith, He waited for Christ the Saviour +from heaven. And what shall he do when he comes? why, He 'shall +change our vile body.' Mark it, it must be our vile body that must +be changed. But if it be changed, then how can it be the same? not +the same in respect of sin, or bodily infirmities, but the very +same in respect of substance: For, saith he, It is our vile body +that must be changed; and it is the very same, It shall be 'fashioned +like unto his glorious body.' And if you ask, How is it possible +that this should be done? He answers, 'According to the working +whereby he is able even to subdue all things unto himself.' + +Quest. But do you think this is certain? methinks the scriptures +seemingly hold forth so much, yet I cannot believe it, for it is +contrary to all reason. + +Ans. Truly the scriptures do not only hold forth so much seemingly, +but they do most really, and plainly, hold out these things to +all those that have received the Spirit of the Lord Jesus Christ. +For it is it, and it alone, that can reveal these things. 'For +the things of God knoweth no man, but the Spirit of God' (1 Cor +2:11). Now if thou wouldest know these things, thou must first +receive the Spirit of the Son of God, without which, thou canst +not know so much as one of the fundamental truths of the gospel +of our Lord Jesus Christ. + +Quest. But there are those in our days, who reject this doctrine +that you lay down, concerning the Lord Jesus Christ, as you lay +it down, and they are for a Christ within, for a cross within, for +a resurrection, and intercession within; and they do not hold as +you do, a Christ without, and a resurrection of Christ without; +and intercession of Christ without; Ay, and they have very much +scripture for that which they say too: And therefore what shall +such as we do, that stand tottering and shaking in these distracted +and dangerous times? For our poor souls are in very much doubt +what way to take. + +Ans. Therefore I will speak a few words to you by way of discovery +of the falsity of such opinions; and a word of direction, how you +should understand the truth. + +Therefore, he that cries up a Christ within, in opposition to a +Christ without, that man instead of having the Spirit of Christ in +him, is possessed with a spirit of delusion; for where the Spirit +of Christ is in truth, that Spirit causeth the soul to look to the +Christ that was born of the Virgin, for all justification; as it +is written, 'Howbeit when he, the Spirit of truth, is come, he +will guide you into all truth: for he shall not speak of himself; +but whatsoever he shall hear, that shall he speak: and he will +shew you things to come,' mark the next verse, 'He [saith the Son +of the Virgin] shall receive of mine, and shall shew it unto you' +(John 16:13,14). He shall take of mine; What is that? Why surely +it is, he shall take of my Godhead, my humanity, my birth, my +righteousness, my blood, my death, my resurrection, my ascension +and intercession, my kingly, priestly, and prophetical offices, +and shall shew you the life, merit, and value of them. And this +was it which was revealed to Paul by the Holy Spirit, here spoken +of (1 Cor 15:1-8). 'Moreover brethren, [saith he] I declare unto +you the gospel which I preached unto you, which also ye have +received, and wherein ye stand; By which also ye are saved, if ye +keep in memory what I preached unto you, unless ye have believed +in vain.' But what is this doctrine? why, 'I delivered unto you +first of all that which I also received.' What was that? Why, +'How that Christ died for our sins according to the scriptures; +And that he was buried, and that he rose again the third day +according to the scriptures: [there is his death and resurrection +preached]. And that he was seen of Cephas, then of the twelve; +after that, he was seen of above five hundred brethren at once; +of whom the greater part remain unto this present, but some are +fallen asleep. After that, he was seen of James; then of all the +Apostles. And last of all he was seen of me also, [saith Paul] as +of one born out of due time.' This is it, I say, that the Spirit +of Truth doth hold forth to poor sinners, a Christ crucified +without the gates of Jerusalem (Luke 23:33), buried in Joseph's +sepulchre (53), risen again the third day (Luke 24:6) ascended +away from his disciples in a cloud into heaven, as in Acts 1:9-11. +And there ever liveth, that very man, with that very body, to make +intercession for all that receive him (Heb 7:24,25). This is, I +say, the doctrine of the Spirit of truth, whatsoever is the spirit +of error. + +Quest. But do not the scriptures make mention of a Christ within? +(2 Cor 13:5; Col 1:27). + +Ans. Yes, And he that hath not the Spirit of Christ, is none of +his (Rom 8:9). But he that hath it, is led out of himself by it; +and as I said before, it shews the soul, what the blessed Son +of the Virgin Mary hath done and suffered, and is a doing for +it. Therefore hereby know we the Spirit of truth from the spirit +of error (2 John 7). 'Every spirit that doth confess that Jesus +Christ is come in the flesh, is of God' (1 John 4:2). That is, +that spirit that doth confess, that Jesus Christ took flesh upon +him and in that flesh did bear our sins (1 Peter 2:24; Col 1:20-22; +1 Peter 3:18, 4:1). And after he was taken down from the cross, +and laid in a sepulchre, rose again from the dead; that very Man +with that very body, wherewith he was crucified: That spirit that +doth believe and confess this, is of God, and is the blessed Spirit +of Christ, whereof he spake, when he was yet with his disciples +touching his bodily presence: For 'he [saith the Son of Mary] +shall glorify me, for he shall receive of mine and shew it unto +you' (John 16:13,14). + +I have answered this already in my epistle to the first treatise. +Therefore believe not every spirit, but try the spirits whether they +be of God, for many false spirits and prophets are gone out into +the world, therefore have a care how thou receivest the voice that +speaks to thee, but try whether they are according to the truth +of God's word as it is written, 'To the law and to the testimony: +if they speak not according to this word, it is because there is +no light in them' (Isa 8:20). + +(1.) Therefore try a little, Do they slight God's Christ, which +is the Son of the Virgin? that spirit is of the devil (1 Cor 12:3). + +(2.) Do they say that that blood of his which was shed without +the gates of Jerusalem, doth not wash away sin, yea, all sin from +him that believes? That is a spirit of antichrist (1 John 1:7). + +(3.) Do they say, that that Man that was crucified without the gates +of Jerusalem, is not risen again (with that very body wherewith +he was crucified) out of the sepulchre? (Luke 24:38,39). That is +a spirit of antichrist. + +(4.) Do they say that that very Man that was crucified with that +very body, is not now in the presence of his Father, absent from +his people touching his bodily presence, though present in Spirit? +I say whoever they be, that say he is not there, they are of the +devil: for the proof of this see Acts 5:30 and 31 and compare it +with Hebrews 7:24, 25. 'The God of our fathers [saith the Apostle] +raised up Jesus.' But what Jesus? 'he whom ye slew,' saith he to +the Jews. 'Him [the very same whom ye slew] hath God exalted with +his right hand to be a Prince and a Saviour, for to give repentance +to Israel, and forgiveness of sins.' + +And indeed, here is my LIFE, namely, the birth of this Man, the +righteousness of this Man, the blood of this Man, the death and +resurrection of this Man, the ascension and intercession of this +Man for me; and the second coming of this Man to judge the world +in righteousness (Acts 17:31). I say, here is my LIFE, if I see +this by faith without me, through the operation of the Spirit within +me: I am safe, I am at peace, I am comforted, I am encouraged, +and I know that my comfort, peace, and encouragement is true, and +given me from heaven, by the Father of mercies, through the Son +of the Virgin Mary (Matt 1:21) who is the way to the Father of +mercies (John 14:6), who is able to save to the uttermost, all +that come to the Father by him (Heb 7:25). Because he, that very +Man, with that very body wherewith he was crucified, is ascended +into heaven (Acts 1:9-11), and there ever lives to make intercession +for them that come to God by him. This is the rock, sinner, upon +which, if thou be built, the gates of hell, nor Ranter, Quaker, +sin, law, death, no nor the devil himself, shall ever be able to +prevail against thee (Matt 16:16-18). And here I leave thee to the +wisdom of the great God, who if he hath chosen thee in his Son, +and brought thee to him; and hath made thee by faith to lay hold +on him, thou needest not fear the devil with his siftings, snares, +wiles, and fiery darts, wherewith he doth destroy thousands; but +mayest with the Apostle (if thou live in the power and life of the +love of God towards thee) cry out, 'I am persuaded, that neither +death, nor life, nor angels, nor principalities, nor powers, nor +things present, nor things to come, nor height, nor depth, nor +any other creature, shall be able to separate us from the love of +God which is in Christ Jesus our Lord' (Rom 8:38,39). + +And now reader, if thou be a true Christian, I am sure that these +be the things that appear to be the glorious substantial truths +to thy soul, and thou doest not care for that comfort that doth +not make this Man, the Son of the Virgin, precious to thy soul (1 +Peter 2:7) for thou knowest, that it is he, that hath delivered +thee from the wrath to come (1 Thess 1:10). But as for you that +are disobedient, except you mend your manners, you will stumble +'and fall backward, and be broken, and snared, and taken' (Isa +28:13) and wonder and perish because you believe not (Acts 13:41). + +A few words more, and so I shall have done, and they are words of +counsel to thee. Have a care thou receive not every Christ that +is proffered to thee, though it may appear very excellent to thy +foolish heart: for under the name Christ, are men deceived, as +it is written, 'many shall come in my name, saying, I am Christ; +and shall deceive many' (Matt 24:5). But have a care that thou +receive that Christ, that was born without thee, fulfilled the law +in his human nature without thee; spilt his blood without thee, +is risen again and ascended without thee, and maketh intercession +without thee: And that he that very Man that was born of the virgin, +will come again in the clouds without thee; and this truth must +thou receive by that Spirit that he hath promised to send and +give to them that ask him: And that shall dwell in thy heart, and +shall shew thee what the Son of Mary the virgin, the Son of man, +the Son of God, the true God hath in his body done for thy soul +(John 16:13,14). And if thou receive him in truth, then though +thou do not boast, nor brag of thy holiness, as those painted +hypocrites called Quakers do: yet thou wilt do more work for God +in one hour, than they, even all of them, can do in all their +lifetime. + +Take my counsel, and the Lord Jesus Christ have mercy upon thy +soul and body. Farewell. + + + +SOME QUESTIONS TO THE QUAKERS, OR A FEW QUERIES TO THOSE WHO ARE +POSSESSED WITH A SPIRIT OF DELUSION IN THIS GENERATION. + +'Be ready always to give an answer to every man that asketh you a +reason of the hope that is in you,' (1 Peter 3:15). And I beseech +you do it in sincerity. + +1. If thou sayest that every one hath a measure of the Spirit +of Jesus Christ within him, why say the scriptures that some are +'sensual having not the Spirit' (Jude 19). And when Christ tells +his disciples of sending them the Spirit, he also saith, The world +cannot receive it (John 14:17). + +2. What is the church of God redeemed by, from the curse of the +law? Is it by something that is done within them, or by something +done without them? If thou answer, it is redeemed from the curse +of the law by something that worketh in them; then I ask, why did +the Man Christ Jesus hang upon the cross on Mount Calvary, without +the gates of Jerusalem, for the sins of the people? (Gal 3:3; 1 +Peter 2:24). And why do the scriptures say, that through this Man, +is preached to us the forgiveness of sins (Acts 13:38). That is, +through his blood (Eph 1:7; Col 1:20) which was shed without the +gates of Jerusalem (Heb 13:12). + +3. What scripture have you to prove, that Christ is, or was crucified +within you, dead within you, risen within you, and ascended within +you? + +4. Is that very Man that was crucified on Mount Calvary between +two thieves, whose name is Jesus, the Son of Mary, I say, is he +the very Christ of God, yea, or no? + +5. Is that very Man, with that very body, within you, yea, or no? + +6. Was that Jesus, that was born of the Virgin Mary, a real Man +of flesh and bones, after his resurrection from the dead, out of +Joseph's sepulchre, yea, or no? For the scripture saith he was, +as in Luke 24:39. If so, then did that Man that said handle me +and see, for a spirit hath not flesh and bones as ye see me have; +I say, did that Man go away from his disciples (and not into them, +in his body) as these scriptures declare (Luke 24:39,40 compared +with 50,51, also Acts 1:9-11) or did he with that body of flesh +go into his disciples, as some fond dreamers think? + +7. Hath that Christ that was with God the Father before the world +was, no other body but his church? If you say no, as it is your +wonted course; then again I ask you, what that was in which he +did bear the sins of his children? If you answer, It was 'in his +own body on the tree,' for so saith the scripture (1 Peter 2:24). +Then I ask you further, whether that body in which he did bear our +sins, (which is also called his own body) was, or is, the church +of God, yea, or no? Again if you say he hath no body but the +church, the saints, Then I ask, what that was that was taken down +from the cross, and laid into Joseph's sepulchre (Luke 23:53). + +Now I know, that as Christ is the head of his church, so the church +is the body of the head, which is Christ. But as Christ is the +mediator between God and man, I say, as he is mediator, so he is +a man (1 Tim 2:5) and absent from his saints in the world, as is +clear (2 Cor 5:6). Therefore as he is a mediator, and a Man, so he +hath a body that is absent from his church, which body is ascended +from his disciples, above the clouds into heaven (Luke 24:51; +Acts 1:9-11). If you say no, then I ask you, Did he leave the +body behind him, which was born of the Virgin Mary, which walked +up and down with his disciples in the world, was afterwards hanged +upon the cross (Luke 23:26,33,53), buried, rose again from the dead +(Matt 24:3,6,15,41,41,39,50) with which body he did eat, drink, +and likewise walk with his disciples after his resurrection from +the dead (Acts 10:41), and did bid his disciples see if he were +not flesh and bones, yea, or no? + +JOHN BUNYAN + + + +FOOTNOTES: + +1. Bunyan quotes this passage from the Genevan or Puritan version.--Ed. + +2. 'Overly,' carelessly, negligently, inattentively.--Ed. + +3. 'Close,' secret, not disclosed.--Ed. + +*** + +A VINDICATION of GOSPEL TRUTHS OPENED, + +ACCORDING TO THE SCRIPTURES; + +AND THE OPPOSITION MADE AGAINST IT BY EDWARD BORROUGH, A PROFESSED +QUAKER, BUT PROVED AN ENEMY TO THE TRUTH, EXAMINED AND CONFUTED +BY THE WORD OF GOD, + +AND ALSO, + +The Things that were then laid down, and declare to the World by +me, are a second Time borne witness to, according to truth: With +the Answer of Edward Borrough to the Queries then laid down in my +Book reproved. And also, a plain answer to his Queries, given in +Simplicity of Soul; and is now also presented to the World, or +who else may read, or hear them; to the end (if God will ) that +Truth may be discovered thereby. + +"I have found David...a man after mine own heart," (saith God, +Acts 13:22) + +"Of his man's seed hath God according to his promise raised unto +Israel a Saviour, Jesus:" (saith the Apostle verse 23). + +"And when they had fulfilled all that was written of him, they took +him down from the tree, and laid him in a sepulchre:" (verse 29). + +"But God raised him from the dead:" (verse 30). + +"And we declare unto you glad tidings how that the Promise which +was made unto the fathers, God hath fulfilled the same unto us +their children, in that he hath raised up Jesus again;" (verse +32, 33). + +"Be it known unto you therefore, men and brethren, that through +this man is preached unto you the forgiveness of sins:" (verse +38). + +"And by him all that believe are justified from all things, from +which ye could not be justified by the law of Moses." (verse 39). + +TO THE READER. + +Since it hath please the Lord to work in my soul by his holy Spirit, +and hath translated me in some measure from darkness to light, I +have seen and heard, that such things have been done by those who +did once pretend themselves to be the servants of Jesus Christ, +that it hath made me marvel: Partly, while I have beheld the vile +conversation of some, and also the seeming legal holiness of others, +together with their damnable doctrine; which have, notwithstanding +their professions, made shipwreck of the faith, both to themselves, +and their followers. I having had some in-sight into such things +as these, was provoked to publish a small treatise touching the +fundamentals of religion, supposing that God might add his blessing +thereto, both for the establishing of some, and the convincing of +others; which things I doubt not but they have been accomplished; +and will be still more and more. But, as it was in former days, +so it is now: That is, some in all former ages have been on foot +in the world, ready to oppose the truth: So it is now, there are +certain men newly started up in our days, called Quakers, who have +set themselves against the truth of our Lord Jesus Christ, and do +in very deed deny, that salvation was then obtained by him, when +he did hang on the cross without Jerusalem's gate. Now these men +do pretend, that they do verily and truly profess the Lord Jesus +Christ; but when it comes to the trial, and their principles be +thoroughly weighed, the best that they do, is to take one truth, +and corrupt it, that they may thereby fight more stoutly against +another. As for instance: + +FIRST, They will own that salvation was obtained by Christ, this +is truth, that salvation was obtained by Christ; But come close +to the thing, and you will find, that they corrupt the word, and +only mean thus much, That salvation is wrought out by Christ as +he is within; and by it (though not warranted by the scripture) +they will fight against the truth: Namely, that salvation was +obtained for sinners, by the man that did hang on the cross on +Mount Calvary, between two thieves, called Jesus Christ. I say, +by what he did then for sinners in his own person or body, which +he took from the Virgin Mary, according to the word of God. + +SECOND, They will own the doctrine of Christ within. This is truth, +that Christ is within his saints: But this doctrine they will take +to fight against the doctrine of Christ without, ascended from his +disciples into heaven, by whom salvation was obtained, "neither +is there salvation in any other" (Acts 4:12). + +THIRD, They will won the resurrection of the saints, but their +meaning is only thus much, That the saints are raised from the +state of nature to a state of grace, and herewith they will fight +against this truth; namely, the resurrection of the bodies of saints +out of their graves, into which they were laid, some thousands, +some hundreds of years before. And if they do say, they do own the +resurrection of the saints out of their graves, they so mean out +of the grave of sin only, and nothing else. + +FOURTH, They will say, they do own the second coming of Christ to +judge the world; but search them to the bottom, and you will find +them only to own him in his coming in spirit, within, in opposition +to the glorious coming of the Lord Jesus, the Son of Mary, from +heaven in the clouds, with all his mighty angels, to raise the +dead, and bring them to judgment, according to the scripture. And +so for the intercession of Christ, and the truths of the gospel, +they only own them to be within; in opposition to the glorious +intercession, and mediation of the man Christ Jesus in his own +person without, now in the presence of his Father, between us and +him, pleading and making intercession for his children. These +things, together with many more, I might mention, but now I +forbear, knowing the none shall be lost, nor altogether carried +away by them, nor any heretics, but the sons of perdition. Now +that they might the better make their doctrine take place in the +hearers, they endeavour to make a fair shew in the flesh, that +thereby they now, as did their fathers in time past, compel and +constrain them who are not by the Lord's right hand planted into +the truth of Jesus, to follow their covered errors, as it is +written (Gal 6:12). "As many as desire to make a fair shew in the +flesh," That is, according to works of the law; do "by good words +and fair speeches deceive the hearts of the simple" (Rom 16:18). +And indeed it doth clearly appear, that those that are carried +away, are such as are not able to discern between fair speeches +declared by heretics, and sound doctrine declared by the simple-hearted +servants of Jesus. + +First, Now I shall lay down several grounds, not only why errors +are broached in the world; but also, why so many are carried away +with them. + +1. One ground, why so many errors do from time to time come into +the world, is because those that are not indeed of the planting +of the Lord's right hand, might be rooted out (Matt 15:13). Now +these are many times carried away by deceivable doctrines: And +truly in this our God hath both a care of his own glory, and of +his church's welfare. For first, should they not be swept away by +some heresy or other, there might be great dishonour brought to +his name by their continuing among his people: And secondly, that +he might take away such grievances as such may bring, had they +continued still in the society of his children. + +2. Another ground why the Lord doth suffer such errors to come into +the world is, because, those that are Christians indeed might be +approved and appear (1Cor 11:19). "For there must be also heresies +among you, that they which are approved may be made manifest." +Should not the Lord go this way to work (sometimes) there would +be many that would make people believe that they are Christians, +and yet are not. And again, that he might make it appear, that +though there be heretics, yet he hath a people, enabled by his +Spirit, to contradict, and oppose them, and plead to the truth of +our Lord Jesus Christ, and his glorious gospel against them. + +3. Another ground why the Lord doth suffer, yea, even send delusions +among the people, is, That those who were so idle and slothful, +as not to seek after the Lord Jesus Christ in sincerity, might be +taken away, and violently possessed with error, and be made to run +greedily after the same; that they might smart the more for their +neglect of the truth. For always, those who were lazy in seeking +after the truth when it was proffered, and afterward hasty after +the doctrine of devils, when that is declared to them, shall be +sure to have their latter behavior to rise up in judgment against +them, in that when the truth was proffered to them they were idle +and did not receive it, and yet when delusion did proffer itself, +they were industrious, and labouring. Now mark, that they all +might be damned who believed not the truth, but had pleasure in +unrighteousness; because they received not the truth in the love +of it, that they might be saved. And for this cause God shall +send them strong delusions, that they might believe a lie, and be +dammed (2Thess 2:10-12). + +Second, Now in the second place, why so many are so easily carried +away with errors in this day: the grounds are these That follow. + +1. Because men count it enough to be professors of the truth, +without seeking to be possessors of the same. Now because men are +but only professors of the truth, not having it in their hearts in +reality, they are carried away with an error, if it come in never +so little power, more that the truth they profess. And this is +the reason why so many are carried away with the errors that are +broached in these days, because they have not indeed received the +Lord Jesus by the revelation of the Spirit, and with power, but +by the relation of others only; and so having no other witness to +set them down withal, but the history of the word, and the relation +of others concerning the truth contained therein, (though the +knowledge of the truth this way shall abundantly aggravate their +damnation) yet they having not had the Spirit of the Lord to +confirm these things effectually unto them, they are carried away +with delusions. + +2. Another reason why so many are carried away with delusions, is, +those differences that are among the children of God about smaller +matter. O Friends! how is the hand of the enemy strengthened by +our carnality, while one saith, I am of Paul; and another, I am +of Apollos; many a poor soul is carried away with delusion. And +why so? They are not satisfied that this is the truth, because the +children are at difference among themselves, about some outward +things. And again, it makes those that are not so desperately +possessed with a spirit of delusion, as are others, but are mere +moral men: I say it makes them to say within themselves, and one +to another; There are so many sects and judgments in the world, +that we cannot tell which way to take. And therefore you that have +the Spirit, pray that these things may cease, least you blush for +your folly, at the appearing of Jesus our Lord. + +3. The pride, covetousness, and impiety of hypocrites, and carnal +professors, are great stumbling-blocks to the poor world; and the +cause why many at this day do drink down so greedily a deluding +doctrine, and especially if it come with a garment of pretended +holiness. But as for these, they shall go to their place in their +time, with the curse of the Almighty poured out upon them, for +their casting of stumbling-blocks before the simple by their loose +conversation, if they do not hastily repent of their wickedness, +and close in reality with our blessed Lord Jesus. + +4. Another reason why delusions do so easily take place in the +hearts of the ignorant, is, because those that pretend to be their +teachers, do behave themselves so basely among them. And indeed +I may say of these, as our Lord said of the Pharisees in another +case, all the blood of the ignorant, from the beginning of the +world, shall be laid to the charge of this generation. They that +pretend they are sent of the Lord, and come, saying, Thus saith +the Lord; we are the servants of the Lord, our commission is from +the Lord (by succession) and the like; I say, these pretending +themselves to be the preachers of truth, (but are not ) do by +their loose conversation, render the doctrine of God, and his Son +Jesus Christ, (by whom the saints are saved) contemptible, and do +give the adversary mighty encouragement, to cry out against the +truths of our Lord Jesus Christ, because of their wicked walking. +Now shall not his soul be avenged on such a nation as this, who +pretend to be teachers of the people in goodness, when, as for +the most part of them, they are the men, that at this day do so +harden their hearers, such ill examples, that none goeth beyond +them for impiety. As for example; Would a parishioner learn to +be proud? he or she need look no farther than to the priest, his +wife and family; for there is a notable pattern before them. Would +the people learn to be wanton, they may also see a pattern among +their teachers. Would they learn to be drunkards? they may also +have that from some of their minister; for indeed they are ministers +in this, to minister ill example to their congregations. Again, +would the people learn to be covetous, they need but look to +their minister, and they shall have a lively, or rather a deadly +resemblance set before them, in both riding and running after +great benefices, and parsonages by night and by day. Nay, they +among themselves will scramble for the same. I have seen, that +so soon as a man hath but departed from his benefice as he calls +it, either by death or out of covetousness of a bigger, we have +had one priest from this town, and another from that, so run, +for these tithe-cocks and handfuls of barley, as if it were their +proper trade, and calling, to hunt after the same. O wonderful +impiety and ungodliness! are you not ashamed of your doings? If +you say no, it is (perhaps) because you are given over of God to +a reprobate mind (Read Romans 1). towards the end. As it was with +them, so (it is to be feared) it is with many of you, who knowing +the judgments of God, that they who do such things are worthy of +death, not only do the same, but have (as I may so say) pleasure +also in them that do them. And now you that pretend to be the +teachers of the people in verity and truth, though we know that +some of you are not: Is it a small thing with you, to set them +you say are your flock such an example as this. Were ever the +Pharisees so profane; to whom Christ said, ye vipers, how can +ye escape the damnation of hell; doth not the ground groan under +you? surely, it will favour you no more than it favoured your +fore-runners. Certainly the wrath of God lies heavy at your doors, +it is but a very little while, and your recompense shall be upon +your own head. And as for you that are indeed of God among them, +though not of them; separate yourselves. Why should the righteous +partake of the same plagues with the wicked? O ye children of the +harlot! I cannot well tell how to have done with you, your stain +is so odious, and you are so senseless, as appears by your practices. +But I shall at this time forbear, having in some measure discharged +my conscience according to the truth against you; hoping if God +do give me opportunity, and a fair call, that I shall say no more, +only thus much; Be ashamed of your earthly-mindedness, if you can; +and be converted, or else you shall never be healed. + +Here might I also aggravate your sin by its several circumstances, +but I shall rather forbear; supposing that you may entertain +wrong and harsh thoughts of me, though I have spoken the truth; +therefore I shall at his time rather keep silence, and wish you +to amend, than to rake in your sores; for thereby would your stink +go more abroad in the world, Therefore I say forbear. And now to +the reader, I beseech thee to have a care of thy soul, and look +well to the welfare of it: And that you may do so, have a care +what doctrine it is the your receivest. Be not contented until +thou in deed and in truth, in the light of the Spirit of Christ, +see thy sins washed away in the blood of that Lamb, who did offer +up himself a ransom on the cross on Mount Calvary, for the sins +of thy soul and body, together with the rest of the saints of God. + +And let not the legal holiness of the one, nor the loose profane +conversation of the other, beat thee of from pursuing after the +truths of Jesus, as the truth is in Jesus, (and so laid down in this +my discourse) neither let the plausibleness of the other beguile +thy simple heart. And now to you that are carried away with the +delusions at this day broached in the world, by the instruments +of Satan, and that after a profession of the truth: I say to you, +Turn again, (if you can) peradventure there may be hope, and that +you may escape that wrath which justly you have deserved: But if +you shall still refuse the Lord that speaks now from heaven in +mercy to you, you shall not hereafter escape the Lord, that in his +own time will speak to you in his wrath, and vex you in his sore +displeasure. + +And now a few words to you that have indeed closed in with the +Lord Jesus Christ, the Son of Mary, and they are these that follow. +(1.) Be of good cheer, all "your sins are forgiven you for his +name's sake" (1John 2:12). (3.) Know that though your Lord Jesus, +who is in you by his Spirit, be absent from you touching his +bodily presence, yet he is not forgetful of you, but is preparing +a place for you (John 14:1-3). (4.) Consider, That he is also at +his very present, in his very person in the presence of his Father +now in the heavens, praying and making intercession for you, that +you may be brought safe to glory (Heb 7:24). Father, I will (saith +he) that they also, whom thou hast given me, be with me where I +am; that they may behold my glory (John 17:25). (5.) Know also, +That he hath overcome in his own person (when he was in the +world) devil, death, sin, hell, the curse of the law, the power +of the grave, and all other evils, in the body of his flesh for +you (Heb 2:14). (6.) Believe also, that while you are in the world, +all things shall fall out for your good at the end, whether they +be temptations, doctrines of devils, workings of corruption, all +things shall fall out for your good, who love our precious Lord +Jesus (Rom 8:28). (7.) Be assured, that all your enemies shall +very suddenly be under your feet, even Satan and all (Rom 16:20). +(8.) Consider, That there shall no temptation befall you in the +days of your pilgrimage, but God will enable you to bear it; Ay, +and make a way also for you to escape the destroying danger of it +(1Cor 10:13). (9.) When the time of your dissolution shall come, +your Jesus will deal with you, as he did with blessed Lazarus, +that is, he will send his angels to fetch your souls away to glory +(Luke 16:22). (10.) Believe also, and know assuredly, that at the +last day, he will also raise your bodies out of their graves, and +make them also for ever vessels of his glory (Rom 8:23), compared +with (John 5:28; 1Thess 4:14-18). (11.) And lastly, consider, +That though now by the world, and heretics, you be counted as not +worth the looking after; Yet you have your day a coming, when as +the Dive's of this and all other ages, would be glad if they might +have but the least favour from you, one drop of cold water on the +tip of your fingers. O you despised begging Lazarus's (as in Luke +16:24.) For the world, for all their stoutness, must be forced +to come to judgment, before your Lord and you (1Cor 6:2). "This +honour have all his saints" (Psa 149:9). + +Now seeing that these things be so, I beseech you by (those ) the +mercies of God, (1.) That you do give up your bodies, as hands, +tongue, strength, health, wealth, and all that you have and are, to +the service of God, your God (Rom 12:1). (2.) "Let your moderation +[in every thing] be known unto all men. (for) The Lord is at hand" +(Phil 4:5). (3.) Study to walk as like the Lord Jesus Christ, as +ever you can, for your lives (Matt 11:29). (4.) Let that you strive +for, be the faith of the gospel of your precious Lord Jesus (Phil +1:27). (6.) Let your hearts be always in heaven, where our Lord +Jesus is (Col 3:1-3). (7.) Forbear and forgive one another, in love, +and with all your hearts, as God for Christ sake hath forgiven +you (Eph 4:2). (8.) Let your light so shine before men, that they +may see your good works and glorify your Father which is in heaven +(Matt 5:16). (9.) You are the salt of the earth, have a care you +lose not your savour (Matt 5:13). (10.) Be forward to distribute +to those that are in want, for this is well-pleasing to your most +glorious loving Father (Heb 13:16). (11.) Learn all one of another +the things that are good, for this is the command of God, and also +commendable in saints (Phil 3:17). (12.) And lastly, O brethren, +consider what the Lord hath done for you; he hath bought you, and +paid for you with his blood, and he doth now also make it his +business to pray for your safe conduct to glory (Heb 7:25). He hath +delivered you from those that would have been your ruin, and hath +promise to you everlasting life, Let the love of Christ constrain +you, let the love of God win upon your souls. What! he that +spared not his own Son, but delivered him up for us all: How shall +he not with him freely give us all things. Hold out my brethren, +hold out, for you have but a little while to run: Hold fast unto +the death, and Christ will give you a crown of life (Rev 2:10). +Farewell, dear brethren; the mighty God of Jacob preserve and deliver +you from every evil work; and all the days of our pilgrimage let +us pray one for another, that our God will count us worthy of this +rich and glorious calling, and fulfill all the good pleasure of +his goodness, and the work of faith with power, to whom be glory +now and ever. + +And now reader, before I make an end of this discourse, I think it +meet to let thee understand, that though there hath been a book put +forth by Edward Borrough, in seeming opposition to that of mine, +called, "Some Gospel-Truths opened according to the scripture," +Yet the substance of my discourse then published by me, standeth +uncontrolled by scripture, as from him or others. I do not say +he doth not wrangle with them, but I say, he doth not by any one +plain scripture contradict them. As for instance: + +1. The first great thing that I do hold forth in that discourse, +is this: That that babe that was born of the virgin Mary, and that +at that time did give satisfaction for sin, was the very Christ +of God, and not a type of anything afterward to be revealed for +the obtaining redemption for sinners within them. Which thing my +adversary can find no ground in scripture to build an opposition +upon, see his book, page 12. but is forced to confess it in word, +though he do deny the very same in doctrine, see his book p. 29. +at his 6th query. And p. 26. where in answer to this question of +mine; Why did the Man Christ hang on the cross on Mount Calvary? +All the answer he gives, is this; Because they wickedly judged him +to be a blasphemer; and as in their account (saith he) he died as +and evil doer. And his is all the ground he giveth: See his answer +to my second query in this my book, taken word for word as he laid +them down. + +2. The next thing I do prove in that book is, that that light which +every one hath, is not the Spirit of Christ; because the scripture +saith Some have it not (Jude 19). But Edward Borrough saith, It is +given to every one; [p. 18. of his book:] And he saith, They have +it within them too; [p. 26. of his book,] in answer to my first +question, though he hath no scripture to confirm the same, as I +have had to contradict it. See his book. + +3. The next thing I prove, is That Jesus Christ did fulfil the law +in his own person without us for justification, and that his blood +then shed, hath washed away the sins of the children of God, as +aforesaid. Which thing he would oppose, but finds no footing for +his discourse. See his book, p. 12. where he saith, The law is not +fulfilled: (read the latter end of that page) [which is] contrary +to scripture (Col 2:14; Rom 10:4). which saith, "For Christ is +the end of the law for righteousness to every one that believeth." +Another thing I prove in that book is, That Christ is ascended +into that heaven without, above the clouds and stars; and that I +prove by eight several scripture demonstration, of which not one +is confuted by scripture, though secretly in his book smitten +against. Read his whole book. + +4. The next thing I prove, is, That the same Jesus that was born +of Mary, laid in the manger, who is the Saviour, is at this day +making intercession in that body he then took of Mary; which thing +also is not confuted by him, by the scripture; though cunningly +smitten against in his discourse, where he saith, It is only +necessary to salvation to preach Christ within, laying aside all +that Christ did when he was in his own person in the world. See +p. 29. of his book, Qu. 6. + +5. Another truth I prove, is, That the very same Jesus that was +born of Mary, that very Man (that was also hanged on the cross) +will come the second time, and that shall be to save his children, +and to judge the world at the last day, that great day of judgment. +And though they will not own, that he shall so come as he went +away, which was a very Man without; yet they could not at all by +the scripture contradict it. But the very sum of his discourses +is a wrangling with the thing laid down, as a dog with a bone; but +hath not, nor cannot by scripture overcome the same. This have I +written, that the reader into whose hand this book may come, may +have the more certain information concerning the things before +published by me, and also concerning the opposition made against them +by the adversary. And here, because I am loath to be too tedious, +I do conclude, and desire thy prayers to God for me (if thou be +a Christian) that I may not only be preserved to the end in the +faith of Jesus, cut that God would enable me to be an earnest +contender for the same, even to the last; and rest, + +The servant of the Lord JESUS, + +John Bunyan. + +Reader, + +We, whose names are here under-written, having (through grace) +some blessed faith and experience of the truths declared in this +book, and knowing them so to be; having tried them by the scriptures +in the light of the Spirit, thought it our duty to bear witness +thereunto, together with our brother, desiring the blessing of God +may go along with these endeavours of his, for the doing good to +our Christian brethren, of any other who may read it. Farewell. + +Yours in the faith of our Lord Jesus Christ, for which faith we +desire to contend, + +Richard Spencly. John Burton. John Child. + +A VINDICATION OF GOSPEL TRUTHS, &c. + +It is very expedient that there should be heresies amongst us, +that thereby those which are indeed of the truth might be made +manifest; and also that the doctrine of God, and his Son Jesus +Christ, might the more cast forth its luster and glory. For the +truth is of that nature, that the more it is opposed, the more glory +it appears in; and the more the adversary objects against it, the +more it will clear itself; which doth give me, and all that stand +for it, and doth plead on its side in the wisdom of the Spirit, +much boldness and encouragement, to venture without any slavish +fear upon those that have already, or shall hereafter, stand up +to oppose it. I did some few weeks past, put forth a small book, +called, Some Gospel-Truths opened, and so forth; and the thing I +looked for from them was, namely, opposition from the adversary, +which hath been accomplished in that, namely, as I did look for +it, so did it happen; not that it daunted me, for if it had so +done, it might have made me kept those truths within my breast, +which are now made manifest by me (as well as others) to the world. +Now I have not only met with some opposition from others face to +face in secret, but there is one Edward Burrough (as I heard his +name is so, by some of themselves) that hath ventured to stand +up against the truth, with the rest of his companions, and hath +published a book, called, "The true faith of the gospel of peace +contended for, &c." In which book of his there is a very great +number of heresies cunningly vented by him, and also many things +there falsely reported of me, which things in this my discourse I +shall very plainly discover; and the way that I shall take, shall +be by laying down some of thy expressions, and also some of mine; +and by inquiring into the truth of one, and the error of the other, +through the assistance of the Spirit of Christ, and according +to the scriptures. Only by the way, I think good to mind thee of +thy clothing thyself with the words of the prophets and apostles, +against whom thou dost fight (as will appear in my following +discourse) and also of thy endeavouring to wrest the sword out of +the hands of the saints, and art fighting against them bitterly, +with a parcel of scolding expressions. But I wish thee to learn, +(if thou canst) to be sober, and to keep under thy unruly spirit; +and do not so much appear, at least not so grossly, a railing +Rabshakeh; but contrariwise, if you would be looked upon to be +holy, which ( we know and believe that ) as yet, many of you are +not. Let at the least some appearance of moderation be manifest +among you. After many words that are flung into the wind by thee +my adversary, in the first and second page of thy book, thou couldst +not be contented therewith, as being too few to vent thyself +withal; but thou breakest out in page 3. with a small testimony +of John Burton, and his fellow, saying, + +"They have joined themselves with the broken army of Magog--And +have shewed themselves in the defence of the dragon against the +Lamb, in the day of war betwixt them." When alas! poor soul we +do know, and are bold to declare, in the name of the Lord Jesus +the Son of Mary, that our God hath owned us, with others of his +servants, in his own work against the devil's devices and false +doctrine; as instruments both for the comforting and establishing +of his own, and also for the convincing and converting of some of +them, who aforetime was not converted. And friend, why dost thou +say, that we join with Magog in the defence of the dragon against +the Lamb, when thou seest the whole drift both of my brother's +epistle, and also of my writing, is to exalt and advance the +first-born of Mary, the Lord of glory, and to hold on his side, +notwithstanding there are so many tempests go through the world, +And the rather, because we know that it is he, and he alone, that +did bear our sins in his own body on the tree (1Peter 2:24), for +it is he that hath taken away the sins of the world. Now I say +therefore, do not thou thus accuse the brethren, for speaking good +of the name of Jesus, lest thou be troubled at thy end for thus +spending thy beginning in taking part with the devil to accuse +God's children. + +Then in the same page thou sayest, thou hast numbered up part of +our work, and the sum is, A corrupted grain of Babylon's treasure, +&c. Ans. Friend, The sum of our discourse is of the birth, +righteousness, death, blood, resurrection, ascension, intercession, +and second coming of the Son of Mary the virgin, by which +righteousness, blood, death, burial, resurrection, ascension, and +intercession we are saved. And dost thou count this a corrupted +grain of Babylon's treasure? Have a care what thou sayest, least +thou utter that with thy mouth now, which will lie heavy on thy +conscience for ever. + +Then, as though this thy unwise speaking were too little, thou +breakest out with a taunt, or a jeer, saying; A larger portion, and +more to the purpose might have been brought in, but with such as +you had, or could procure from your neighbours are you come. Ans. +Friend, Who hath despised the day of small things? But again, we +desire not to bring to others, no nor to know ourselves, anything +else but Jesus Christ (the Son of Mary) and him crucified for our +sins (1Cor 2:2). Then thou sayest further in the same page, that +though thou hast not seen our faces, yet our spirit is tried, +and we are clearly described to thee, (sayest thou) to be of the +stock of Ishmael, and of the seed of Cain, whose line reacheth to +the murdering priests, &c. Ans. Friend, thou art very censorious, +and utterest many words without knowledge. We bless God, for the +most part of our line, we do labour to stretch it out, either in +building up and exhorting the saints of the most High, to cleave +close to their Jesus, or else as much as in us lies, we labour +to convince poor souls of their lost condition, according to the +word of God, and not to murder any. Nay contrariwise, we desire +through grace, if at any time we chance to see any of Christ's +lambs in the teeth of any wolf or bear, be they never so terrible +in appearance; I say, we desire, we labour, we strive, and lay +out ourselves, if it be possible, to recover the same, though with +the hazard of our lives, or whatsoever may befall us in doing our +duty. And whereas thou sayest in the 4th page, that we are found +enemies to Christ, revealed in his saints. Ans. Thou dost us wrong, +for we labour all that we may to countenance the same, where he +doth indeed appear: and if at any time we do see or discern, that +any soul hath any breathing after the knowledge of the Lord Jesus +Christ, we are so far from disowning or discountenancing of the +same, that we give them all the encouragement we may: Nay, and +we are so far from discountenancing the doctrine of God, and his +Son Jesus Christ, that we say plainly, some have not the Spirit +of Christ in them, and they are reprobates, according to that +scripture (Rom 8:9). "If any man have not the Spirit of Christ, +he is none of his." And again, Some are "sensual, having not the +Spirit" (Jude 19). And again, we are so far from being against the +doctrine of the Spirit of Christ in his saints, we bless God that +we say, It is the distinguishing character of a true believer, from +others: All which things do I also affirm in my book, and hold +forth, as doth also my brother in his epistle. Therefore, I marvel, +that you should be overseen, as to utter so many false things +together, in less than four sides of paper, I wonder what will be +the end of your discourse. + +Well, now thou dost come and fall a wrangling with some of the +words of my brother Burton, which are to this purpose, (he speaking +before of the doctrine of Jesus) and this is quite contrary +(saith he) to those commonly called Familists, Ranters, Quakers, +and others, who on the other hand either deny Christ to be a real +man without them, blasphemously fancying him to be only God manifest +in their flesh; or else make his human nature with the fulness of +the Godhead in it, to be but a type of God to be manifested in +the saints. Now first of all, the great offence thou takest of +some of these words, is, because he doth join in his discourse, +Familists, Ranters, and Quakers together. Friend, what harm is it +to join a dog and a wolf together? A fawning dog and a wolf in +sheep's clothing; they differ a little in outward appearance, but +they can both agree to worry Christ's lambs. But again, friend, +let us a little compare the principles of a Ranter and a Quaker +together, and it will clearly appear, that in many of their +principles (at least) they agree, or jump in one: As + +1. The Ranters will own Christ no otherwise, than only within; +and this is also the principle of the Quakers, they will not own +Christ without them. 2. The Ranters, they cry down all teaching, +but the teaching within: and so do the Quakers (witness thousands) +and yet condemn their principles by their practice, as the Ranters +also did and do. Now the apostle saith the contrary, saying, "He +that knoweth God heareth us; (meaning himself with the rest of the +apostles and servants of Christ.) He that is not of God heareth +not us" (1John 4:6). Again, 3. the Ranters are neither for the +ordinance of baptism with water, nor breaking of bread. And are +not you the same? 4. The Ranters would profess that they were +without sin: and how far short of his opinion are the Quakers? 5. +The Ranters would not own the resurrection of the bodies of the +saints after they were laid in the graves: And how say you, Do you +believe that the very bodies of the saints, as the very body of +Abraham, and the body of Isaac, with the bodies of all the saints, +notwithstanding some of them have been in the graves thousands +of years. others hundreds, some less: I say, Do you believe the +resurrection of these very bodies again, which were buried so +long since; or do you hold, as the Ranters do, nothing but the +resurrection from a sinful to an holy state in this life. + +And really I tell thee (reader) plainly, that for the generality, +the very opinions that are held at this day by the Quakers, are +the same that long ago were held by the Ranters. Only the Ranters +had made them threadbare at an alehouse, and the Quakers have set +a new gloss upon them again, by an outward legal holiness, or +righteousness. But again, Why should you be so angry with my +brother, for joining of a sinner and a liar together? Is there any +great harm in that? Surely no. And the joining Ranters and Quakers +together, is but so. The Quakers themselves confess, the Ranters +are to be disowned, page 4. Nay if they would not, yet God +hath disowned them in the open view of the nations. Now that the +Quakers are liars, I shall prove from their own mouth. As first, +from the several things that I did oppose even now, page 1-4, of +this book, called, "the true Faith of the Gospel of Peace," &c. +Now lest they should be slighted and set at nought, I shall shew +you clearly this man's lies manifestly laid down in his book, +page 11, 12. That I said positively, the blood of Christ was shed +before the world began. Whereas I said only this, That in the +account of God (mark it, in the account of God) his blood was shed +before the world was, according to that scripture (Rev 13:8). "The +Lamb slain from the foundation of the world," in my book, page 3 +[141]. Secondly, he saith, that I cry aloud against Christ within, +in page 24. Of his book. And again he saith, "That all my work is +an obscure shooting against the manifestation of Christ within." +Where he speaks very falsely of me, for I confess and own God's +Christ within as well as without, as appears in my book, page 206. +towards the end [173]. And in the epistle to my book you may find +the same held out by me for two or three leaves together; besides, +many other places of my book dith testify of the same; therefore, +doth not he lie miserably in this also? + +Again, he saith, that I am one of those that do preach for hire, +through covetousness, making merchandise of souls, page 23. of book, +which is also an untruth, as I shall shew further when I come to +the place. + +Again he saith, in page 30, that I said "Christ's coming in the +Spirit was no coming." Here also he uttereth falsehood. I never said +so, as many or our brethren can witness. But of his also in its +place, when I come to it, with many other things which he hath very +untruly vented of me, which I fear not but they shall be cleared, +both now, and also at the second appearance of the man Christ +Jesus. And therefore friend (I say to thee) be not so pharisaical +as to say within thine heart, "I am not as this publican." Why am +I reckoned with the Ranters? thou art, both thou and thy fellows, +of the same mind with them in many things, and shall assuredly +partake of the same plague with them, if they and you repent not +speedily. + +Again, in page7, thou wouldest make us believe, that the Quakers +do really and truly lay the Christ of God, God-man, for their +foundation. Saying, "We prize the Lord Jesus Christ, God-man, to +be precious to us, and to all that do believe, and have owned him +to be the foundation," &c. Now friend, this is fairly spoken; but +by word in general we may be deceived, because a man may speak +one thing with his mouth, and mean another thing in his heart; +especially it is so with those that use to utter themselves +doubtfully; therefore we will a little enquire what it is to lay +Christ, God-man for a foundation. + +1. Then, to lay God's Christ, God-man, for a foundation, is to believe +that man that was born of the Virgin Mary, to be the saviour. + +How he was and is the saviour, and therefore if you do indeed lay +him for your foundation, then you do believe that when the man +Christ did hang on the cross on Mount Calvary, that then your +sins were satisfied for at that time, as it is written, "Who his +ownself bare our sins in his own body on the tree" (1Peter 2:24). + +2. If the Christ of God, God-man, be indeed your foundation, then +you do believe, that that very man in that very body, did fulfil +all the law, in the point of justification, as it is written, +"Christ is the end of the law for righteousness to every one that +believeth" (Rom 10:4). So that now, believe aright in what the Son +of Mary hath done without on the cross, and be saved. + +3. If you have laid Christ that man aright for your foundation, +then you do believe, that when he was raised out of the sepulchre +into which Joseph had laid him, then at that time was accomplished +your justification (Rom 4:25). How say you to these things, Do +you make an open profession of them without dissembling? Or do you +not (notwithstanding your talk of Christ) in very deed deny the +virtue of the death and blood of Christ without, as for justification +and life? If so, you have not laid him for your foundation. + +4.I you have indeed laid Christ, God-man for your foundation, then +you do lay the hope of your felicity and joy on this, That the son +of Mary is now absent from his children in his person and humanity, +making intercession for them and for thee, in the presence of his +Father (2 Cor 5:6). And the reason that thou canst rejoice here +at is, because thou hast not only heard of it with thine ear only, +but dost enjoy the sweet hope and faith of them in thy heart; which +hope and faith is begotten by the Spirit of Christ, which Spirit +dwelleth in thee, (if thou be a believer) and sheweth those things +to thee to be the only things. And God having shewn thee these +things, thus without thee by the Spirit that dwelleth in thee, +thou hast mighty encouragement to hope for the glory that shall +be revealed at the coming again of the man Christ Jesus, of which +glory thou hast also greater ground to hope for a share in, because +that that Spirit that alone is able to discover to thee the truth +of these things, is given to thee of God, as the first fruits of +that glory which is here-after to be revealed, being obtained for +thee by the man Christ Jesus's death on Mount Calvary, and by his +blood that was shed there, together with his resurrection from +the dead, out of the grave where they had laid him. Also, thou +believest that he is gone away from thee in the same body which +was hanged on the cross, to take possession of that glory, which +thou, through his obedience, shall at his (the very same man's) +return from heaven the second time, have bestowed upon thee, +having all this while prepared and preserved it for thee, as he +saith himself: "I go to prepare a place for you. And if I go and +prepare a place for you, I will come again, and receive you unto +myself, that where I am, there ye may be also" (John 14:2,3). +Again. + +5.If thou hast laid Christ, God-man, for thy foundation, though +thou hast the Spirit of this man Christ within thee, yet thou dost +not look that justification should be wrought out for thee, by that +Spirit of Christ that dwelleth within thee, for thou knowest that +salvation is already obtained for thee by the man Christ Jesus +without thee, and is witnessed to thee by his Spirit which dwelleth +within thee. And thus much doth this man Christ Jesus testify unto +us where he saith he shall glorify me; mark, "He shall glorify;" +(saith the Son of Mary)but how? Why, "he shall receive of mine +(what I have done, and am doing in the presence of the Father) +and shall shew it unto you" (John 16:14). I have been a little +the larger in this, because it is of weight. + +But again, thou sayest further, The rest of this first epistle I +shall say little to; only thus much is the mind of the penman's +spirit, secretly smiting at the doctrine of true faith and salvation, +(to wit) Christ within. Ans. My friend, by saying that my brother +doth strike at the doctrine of true faith and salvation, thou dost +him a great deal of wrong; for it is so far from him so to do, that +he telleth souls plainly, that without true faith in the blood of +the Son of Mary, who was crucified on Mount Calvary, there is no +remission; for saith he, it is only through that one offering then +given up to the Father, that you must be justified. And that is +according to the whole stream of scripture: For by one offering, +What was that? Why, the offering up of the body of Jesus once for +all (Heb 10:10), he hath perfected for ever them that are sanctified. +"But this man after he had offered one sacrifice for sins, for ever +sat down." Mark it: "this man after he had offered one sacrifice +for sins, for ever sat down on the right hand of God" (verse 19). + +And as for thy saying, that salvation is Christ within; if thou mean +in opposition to Christ without; instead of pleading for Christ, +thou wilt plead against him; for Christ, God-man, without on the +cross, did bring in salvation for sinners. And the right believing +of the, doth justify the soul. Therefore Christ within, of the +Spirit of him who did give himself a ransom, doth not work out +justification for the soul in the soul; but doth lead the soul +out if itself, and out of that that can be done within itself, to +look for salvation in that man that is now absent from his saints +on earth (2Cor 5:6). Why so? For [because] it knoweth that there +is salvation in none other (Acts 4:12). And therefore I would wish +thee to have a care what thou dost, for I tell thee, that man who +is now jeered by some, because he is preached to be without them, +will very suddenly come the second time, to the great overthrow +of those, who have spoken, and shall still speak against him (Jude +14,15). + +Thou sayest also the next thing thou mindest, is this in the second +epistle,1 where a questions asked, Who are the men that at this +day are so deluded by the Quakers, and other pernicious doctrines, +but they that counted it enough to be talkers of the gospel, &c. +And why? because he saith the Quakers are those deceivers that +at this day beguile poor souls by their doctrine. Alas poor man, +why shouldest thou be angry for my speaking the truth, in saying: +The Quakers are deceivers, this will easily appear. + +1. They deny the man Christ to be without them, and own Christ no +otherwise, but as he is within, contrary to that scripture, which +saith, for "while we are at home in the body we are absent from +the Lord." This is touching his bodily presence. And again, he was +parted from them, "and a cloud received him out of their sight." +And he was carried away from them, and so received up into heave +(Acts 1:9-11). Now he that denieth this, is a deceiver, as is +clear, in that he doth speak against the truth laid down in the +scripture. + +2. The Quakers are deceivers, in that they persuade souls that +Christ is crucified in them, dead within them, and kept down with +some thing within them, which was never taught by those that +spoke the scripture from the Spirit of God. Shew me a scripture +to confirm such a doctrine as this, which hath been avouched over +and over by the Quakers. + +3. The Quakers are deceivers, because they do persuade souls, that +that man that was born of the Virgin Mary, is not above the clouds +and the stare, when the scripture saith, "a cloud received him +out of the sight of his saints." And again, that he is above the +highest heavens, which must needs be above the stars, for they +are not the highest. + +4. The Quakers are deceivers, because they persuade souls not to +believe, that that man that was crucified, and rose again flesh +and bones (Luke 24:38-40). shall so come again, that very man, in +the clouds of heaven to judgment as he went away; and at the very +same time shall raise up all the men and women out of their graves, +and cause them to come to the valley of Jehoshaphat; because there +will he, that very man, sit to judge all the heathen round about. +I say, they strive t beat souls off from believing this, though +it be the truth of God witnessed by the scripture (Joel 3:11,12; +Acts 1:10,11). "This same Jesus, which is taken up from you into +heaven, shall so come (mark, the very same) in like manner as ye +have seen him go into heaven." "And his feet shall stand in that +day (the day of his second coming) upon the Mount of Olives" (Zech +14:4). Where is that? Not within thee, but that which is without +Jerusalem, before, it on the east side. I say now, he that persuades +souls not to believe this, but makes them believe there is no such +thing, as the Quakers do, he is a deceiver. Again, the Quakers +make no difference between that light wherewith Christ, as he is +God, hath enlightened all; and the Spirit of Christ he gives not +to all; and the Spirit of Christ he gives not to all, which I +shall show by and by to be a deceit. + +5. The Quakers are deceivers, because they say, That every one +hath that which is like the Spirit of Christ, even as good as the +Spirit of Christ, page 10 of his book, which is desperate blasphemy. +The scripture saith plainly, "That some are sensual, having not +the Spirit." And yet though they have not that, they have, says +the Quakers, that which is as good as that. O wonderful deceit, +as I shall farther show by and by when I come to the place. But +to cover himself, and so his deceit, he doth apply that to himself +that should be applied for the encouragement of the children of +God: saying, the children of God was always counted deceivers, we +(saith he) have a cloud of witnesses. Answer, friend, they were +called deceivers, and were not so; but you are rightly called so, +as I have already showed, and shall show farther by and by. In +the meantime, know, that the devil knows how to take children's +bread, and cost it to the dogs. + +Then the next thing that he is grieved with, is, because I said, +there are none but a company of light notionists, ranters, with +here and there a legalist, that was shaking in their principles, +that were carried away by the Quakers, &c. When this appears in +all men's sight that can see, though you would not have it so (it +is like.) And as for your saying, because all sorts of people are +brought to God, I am offended therewith; I answer, No friend, I +bless God my soul can rejoice that souls come in to Jesus Christ, +though it grieves me to see, how some with a spirit of delusion +are deceived, and destroyed, by its coming unto them as an angel +of light. And whereas thou sayest I am like the Pharisees, who +said, none believe, but a company of poor people, which know not +the law. Answ. I bless God, I do know they are I bless God, I do +know they are the poor that receive the gospel; but friend, I must +tell you, that you and your fellows may seek for justification +from the law, and yet have no better a recompense, than to be +condemned by the law. + +Now passing many railings, I come to the next thing that thou dost +stumble at, which is in that I say, some of those delusions the +devil doth deceive poor souls withal, is first, in that he doth +persuade them, that salvation was not completely wrought out for +sinners by the man Christ Jesus, though he did it gloriously upon +the cross without the gates of Jerusalem. Now these words, "he +did it gloriously on the cross, without the gates of Jerusalem," +thou leavest out. Therefore I ask, do you believe that at that +time, when he did hang upon that cross on Mount Calvary, that he +did by that death he died there, redeem all his elect from eternal +vengeance? If not, whatever thou sayest, thou wilt certainly see, +that Satan hath caught thee in his snare, notwithstanding thy +railing against the Lord Jesus. And friend, thou mayest call thy +conscience the man Christ Jesus, or the light (as thou callest it) +in thy conscience the man Christ Jesus; which if thou do, this is +a delusion, and a dangerous doctrine. For a Spirit hath not flesh +and bones, and so hath the man Christ Jesus. Now it may be, you +think farther that the church, with the Spirit of Christ, is the +man Christ Jesus, which is also a damnable heresy. Therefor, speak +plainly; Dost thou believe that that man Christ Jesus is ascended +from his people in his person? And again, dost thou believe that +he which ascended from his disciples, did bring in everlasting +salvation for them, in that his body which ascended from them? An +answer to this might give great satisfaction to souls, if also it +might be made in words easily to be understood. Again, + +Thou art also offended with the second deceit which I lay down +in my epistle, which is (say I) for the devil to bid souls follow +that light which they brought into the world with them, telling +them, that that will lead them to the kingdom. Now thou seemest +gravelled, because I said, which they brought into the world with +them. If thou art offended at that, show me when, and at what time +every soul receives a light from Christ after it comes into the +world. Now this I say, That every man hath not the Spirit of Christ +within him (Jude 19). And that there is nothing that can show +the soul the things of Christ savingly, but the Spirit of Christ +(1Cor 2:11). Then will not you yourself confess, that he is deluded, +that is persuaded to follow that light that cannot reveal Christ +unto him? But I must mind you of one filthy error also which thou +layest down in page 10. Corrupting the scripture to make it good, +but in vain; where thou sayest, That light which every man is lightened +withal, will lead unto the kingdom of peace and righteousness. And +then thou addest, for saith Christ, "I am the light of the world, +he that followeth me shall not [abide in darkness, or] walk in +darkness." Pray mark, First, thou callest it the light of Christ, +where with he hath lightened every one; and here thou comest a +step higher, and callest it, Christ himself; and then corruptest +that scripture, where the Son of Mary saith, "I am the light of +the world," &c. Here thou wouldest very willingly have room to +broach they folly, but it may not be; for though Christ be the +light of the world, yet he is not in every one in the world. But +secondly, I pray where was Christ when he spake those words? was +he I say, within his disciples, or without them, when he said, +"I am the light of the world?" He was without them, and walked up +and down in the world with them from place to place, a very man. +Therefore he did not mean at that time any light within, but +himself who was without. And indeed, they who will follow Christ +aright, must follow him without, to the cross without, for +justification on Mount Calvary without, (that is, they must seek +for justification by his obedience without.) To the grave without, +and to his ascension and intercession in heaven without; and this +must be done through the operation of his own Holy Spirit, that +he hath promised shall show these things unto them, being given +within them for that purpose (John 16:14). Now the Spirit of +Christ that leads also, but whither? I leads to Christ without, +which said, being without, "I am the light of the world: he that +followeth me shall not walk in darkness, but shall have the light +of life" (John 8:12). Deny this, that Christ was without when he +spake those words (I am the light of the world) if you can. + +But to come more close, to the thing. That light wherewith Christ, +as he is God, hath lightened every one that cometh into the world, +is the soul of man, which is the life of the body, and yet itself +is but a creature, and made by the creator of all things (Isa 57:16). +and is not the Spirit, as some do think it is. This creature hath +one faculty of its own nature, called conscience, which hath its +place in the soul, where it is as a judge to discern of things +good or bad, and judge them accordingly, as the apostle saith, +speaking of the heathens, "Their conscience also bearing witness +and their thoughts the meanwhile accusing or else excusing one +another" (Rom 2:14). This conscience is that in which is the law +of nature (1Cor 11:14). which is able to teach the Gentiles, that +sin against the law, is sin against God: And yet it is called +but even nature itself, as he saith there, "Doth not even nature +itself teach you?" &c. + +Now this conscience, this nature itself, because it can control, +and chide them for sin, who give ear unto it, therefore must it be +idolized, and made a God of. O wonderful! that men should make a +God and a Christ of their consciences, because they can convince +of sin. But thou goest ramping on, and sayest, there is nothing +but the light of Christ that will convince of sin, and thou biddest +me, mind that. Now dost thou mean the Spirit of Christ? dost +thou say that that which thou callest the light of Christ, is the +Spirit of Christ? If so, then there is conscience which is not the +Spirit of Christ, but a poor dunghill creature, in comparison of +the Spirit of Christ; yet will convince of sin, as is clear, from +that 8th of John. Where the woman is mentioned, who was taken in +adultery by the Pharisees, or others, who when they heard brought +her to Chris, and began to accuse her, Christ said, "He that +is without sin among you let him first cast a stone at her." And +what then? When they heard that, they were convicted by their +own consciences. Mark, he doth not say, by the light of Christ +in their consciences, as some would have it be; No, but by their +own consciences they were convinced, and went out one by one. And +were they all served so? Yea, from the eldest, even to the last; +for they all had consciences, though not the Spirit of Christ. So +that friend, here is something beside the Spirit of Christ, that +can and doth convince of sin, even a man's own conscience, the law +of nature; nay nature itself, which no man will say is as good as +the Spirit of Christ, except they are guided by a deluding Spirit. +Again, thou sayest, He that convinceth of sins against the law, +leads up to the fulfilling of the law. Friend, thy conscience +convinceth of sins against the law, follow thy conscience, it may +lead thee under the curse of the law, through its weakness; but +it can never deliver thee from the curse of the law by its power. +For if righteousness come by the obedience to the law, or by thy +conscience either, then Christ is dead in vain (Gal 2:21). + +Again thou sayest, "That I and my generation would leap over the +law." + +Answ. For justification we look beyond it to the Son of Mary; yet +we know that the law is good, if it be used lawfully; but if it be +used unlawfully, as those do use it, who seek to be justified by +their obedience to it, it is made and idol of, and a saviour, +though it were given to no such purpose: For if there had been a +law given which could have given life, verily righteousness should +have come by (thy obedience to) the law (Gal 3:21). Now at thy +conclusions, sometimes thou dost utter thyself in this wise, Learn +what this means. + +Answ. Indeed thy words are dark, and enough to deceive the hearts +of the simple; but blessed be God, he hath given me to understand, +that thou dost all along in the drift of thy discourse, disown +Christ without, by pretending to a Christ within; whereas hadst +thou indeed the Spirit of Christ within thee, it would be thy great +business to extol and magnify the Son of Mary, the Christ of God +without thee, because it is the nature of the same Spirit so to do, +even to glorify Christ without, who went away from his disciples +into heaven, to prepare a place for them (Luke 24:50,51). + +Then thou further sayest (with a kind of disdaining spirit) "Many +things more thou passest by in my book, as being not pertinent +to the thing in hand." But I believe they are so pertinent, that +neither thou, nor thy friends or fellows are able to contradict +without blaspheming, in the view of all them that have eyes to see: +for if they could, it should have been done by thee. And whereas +thou sayest, "Fools must be meddling." Answer, It must needs be, +that the saints of God should be called fools by the enemies of +the man Christ Jesus without, because that the doctrine of the man +Christ Jesus, crucified without for the sins of poor sinners, is +also held to be foolishness by them; although it be the wisdom; +and also the power of God, unto every one that believeth (1Cor +1:23,24). + +And further, thou sayest, that the Pope can speak as much of +Christ without, as I. Answer, friend, dost thou put no difference +betwixt the speaking of Christ without, and believing in Christ +without? I tell thee, though there may be many that can speak of +the Christ of God without, yet there are but very few that can, or +do believe indeed in him without, by the mighty operation of his +Holy Spirit within. Nay, you yourselves do testify this, who deny +that the salvation of sinners was completely wrought out by that one +offering of Jesus Christ without upon the cross on Mount Calvary, +and that he is ascentded from his disciples above the clouds, +touching his bodily presence. (as in 2Cor 5:6 compared with Acts +1:9-11). + +Then again thou sayest, "I do ask myself a question, and do also +answer it myself deceitfully." The question is, Do not the scriptures +make mention of a Christ within? And thou sayest, I answer it +deceitfully myself. But I answer again, that I am not ashamed of +the answer I then gave, because I know it is truth; and whereas +thou sayest it is deceitful, and yet canst not find fault with any +point thereof, it confirms me, that had there been falsity in it, +such an enemy to the truth, as thou art, would have taken that +advantage, as to have discovered, that thereby thou mightest have +rendered the truth the more odious. The answer I shall leave to +the Christian reader, which is so indeed; yet am confirmed myself +concerning it, and shall give thee an answer to thy question, +which is, Doth not the scriptures say, or witness, that all that +have not Christ within are reprobates? Answer: Yes, the scripture +saith so, and it is true, they that have not the Spirit of Christ +in them, are reprobates. But there are some that are reprobates, +that you will confess. Then by your own argument you must grant, +that some have not the Spirit of Christ in them. Pray take notice, +they that have not the Spirit of Christ in them are reprobates. +There are some who are reprobates; therefore there are some who +are sensual, "having not the Spirit of Christ in them" (see thy +folly how it is made manifest.) (Jude 5:19). The next thing thou +art offended withal, is, because I say, the devil deceives poor +souls by persuading them to follow the light within which all men +have. answer, friend, I say, again, and again, That there is nothing +less than the Spirit of Christ, that can give a soul a sight of +justification by the blood of the man Christ Jesus without, by +following of it. Now as thou sayest thyself, some are reprobates, +and have not the Spirit of Christ. + +Then is it any heresy to say, that it is of the devil to persuade +a soul to follow that light which is no better than conscience, +or nature itself (Rom 2:14), which are not able to lead to Christ +his things, being foolishness to it; or is conscience, which every +one is lightened withal, the Spirit of Christ? give an answer in +sincerity. + +Then thou sayest, that my whole purpose is a secret smiting at +the light wherewith Christ hath lightened every man. I answer, my +whole design in my book, is, and was, these following things:- + +1. To show souls, where salvation is to be had. Namely, in Christ +without, + +2. To show souls how they should lay hold of this salvation; +namely, by the operation of the Spirit of Christ, which must be +given within. + +3.To forewarn poor souls, that they should not deceive themselves, +neither by conscience, nor the law; which are both inferior, and +much below the Spirit of Christ; even as much as he that buildeth +the house, hath more honour than the house (Heb 3:3). + +4. To show how poor souls should know, whether they had the Spirit +of Christ, or not, within them, or whether the Spirit of the devil +had exalted himself above the Spirit of Christ, by transforming +himself into an angel of light. + +Farther, thou thinkest I contradict myself, because I admonish +poor souls to beg of God to convince them by his Holy Spirit; and +thou sayest, This is my confusion. When alas, confusion is of, +and from thyself, who wouldst make a defiled conscience, the law +and the Spirit of Christ to be all one; as I shall further clear +to the reader by and by. + +But tell thee friend, there are many who have not the Spirit +of Christ, and yet are convinced of sin by their own consciences +(John 8:9). He doth not say, "by the light of Christ in their +consciences," Mark that: Now I knowing, that a man may be convinced, +and yet not by the Spirit of Christ (for he may be without that) +but by nature itself (1Cor 11:14). I do admonish every soul if +they love themselves, to beg of God for Jesus Christ his sake, +that he would not only let them be convince by these poor, low, +empty, beggarly things (their consciences) in respect of the +Spirit of Christ, but that he would convince them by that Spirit +of his effectually, which is not only able to show their lost +state because of sins against the law, but also, to lead them to +the right Saviour, and plant them into him, which all other things +are not able to do. And thus much in answer to thy scolding against +my epistle the truth of which I bless God through the strength of +Christ, I could be willing to seal with my blood. + +And now friend, in love to thy soul, I say, have a care of thyself, +that thou do not satisfy thyself with anything, until thou seest by +the operation of the Spirit of Christ (which thou must have given +thee from heaven, as being without it before conversion) that the +blood of that man Christ Jesus that was crucified on Mount Calvary, +did at that same time, when it was there shed, wash thee from all +thy sins, and be not so stout, and so stern against the truth, +because it suits not with thy beguiled conscience. (bear with me +in patience) and seriously inquire into the truth of things according +to the scriptures. "For they are they that testify of Christ, and +how salvation doth come by him." + +In thy entering upon my book, the first thing I find thee wrangling +with, is by corrupting my words, and then by calling me liar. + +Thou corruptest my words saying, that I said, "the blood of Christ +was shed before the world began." Whereas I said, that in the +account of God, (mark, in the account of God) the blood of Christ +was shed before the world began. Friend, art thou not able to +distinguish, betwixt a thing being done in God's account, or +according to his foreknowledge, and a thing at that is really and +actually done. Surely it was either thy folly to speak evil of the +thing thou knowest not, or else thy madness doth much appear, in +that though thou understandest these things, yet for to wrangle +by corrupting my sayings here, as also in other places, as will +afterwards appear. this is in page 11, of thine, page 3, of my +book. + +Then thou goest on, page 12, and quotest the place where I say, +page 37. How horribly are those deceived who look on Jesus (but +thou leavest out those words, the Son of Mary) to be but a type; +which thing you say, you know none that do. And again thou sayest, +that I say, he is of something afterwards to be revealed. My +words thou corruptest; thou wouldst fain gather thus much out of +my words, by corrupting them. that though I denied Christ Jesus +the Son of Mary to be a type, yet I myself say, He was a type, yet +I myself say, He was a type of something afterward to be revealed. +Which thing, as there in my book, so here again I do most positively +deny, and I quote the same words again, for a second confirmation +of the same, saying as then I died; "How horribly are those +deceived, who look on Jesus the Son of Mary to be but a shadow, +or type of something that was afterwards to be revealed." Whereas +the scriptures most lively hold him forth to be the Christ of +God; and not a type or shadow of a Spirit, or body afterwards to +be revealed, but himself was the very substance of all things that +did any way hold forth, or type out, Christ to come: And when he +was indeed come, then was an end put to the law for righteousness +or justification to every one that believeth (Rom 10:4). And +therefore, friend, though thou hast, or wouldest corrupt my words, +yet have a care of corrupting Christ's words, lest thou dost even +heap up wrath against the day of wrath, and revelation of the +righteous judgment of God. And whereas thou sayest, "Thou deniest +not but Jesus is the substance." Answer, I doubt thou dost not +speak thine heart plainly, but hidest thyself with so saying, as +with an apron; if we inquire into what it is to hold froth Jesus +the Son of Mary to be the substance. Therefor he that holds forth +Jesus the Son of Mary to be indeed the substance, and not a type; +holds forth and believes, that that Jesus that was born of the Virgin +Mary, did in his own body of flesh fulfil the law, and impute the +righteousness of his obedience unto them that he accomplished then +without them; and that his blood that was shed without on the +cross, doth, and hath washed away all sin past, present, and to +come, from him that believeth his; as it is written, "For what +the law could not do, in that it was weak through the flesh, (that +is, through our flesh.) God sending his own Son in the likeness of +sinful flesh, and for sin, condemned sin in the flesh:" That is, +he was condemned in the flesh that he took on him of the Virgin +Mary (Rom 8:3). And again, he bore our sins in his own body on the +tree, which was the cross on Mount Calvary. + +Jesus also (saith the apostle) that he might sanctify the people +with his own blood, suffered: Where? Not in any believer, but +without the gate of Jerusalem (Heb 13:12). How say you, do you +really believe that at that time when Jesus did hang on the cross +without Jerusalem's gate, even at that time he did give the justice +of God a full and complete satisfaction for all the sins of all +believers, that have been formerly, or are now, or hereafter shall +be? Or do you look upon Jesus at that time to be but a shadow, or +type of some what that was afterwards to be done within? Answer +plainly, yea, or no; that the simple may understand you. + +I now I come to answer thy query laid down, page 12, in these +words; "Did Christ Jesus put an end to the law, for them who live +yet in the transgression of the law condemned?" Indeed a right +answer to this will be great satisfaction to some, though I think +some trouble to others. And therefore in answer to thy question +I shall lay down these following things: + +Answ. 1. Christ Jesus did put an end to the law for righteousness, +for all that shall be saved; for he shall not be offered a second +time: No, "but once for all" (Heb 10:10). Once in the end of the +world hath he appeared, to put away sin by the sacrifice of himself; +and he hath done it once by himself for all (Heb 9:26). Otherwise +he must have often suffered since the world began: But that must +not be; for he "dieth no more" (Rom 6:9). But say you, "Did he +put and end to the law for them who still live in transgression?" + +Answ. 2. There are many poor souls that are given unto Christ, +who yet live in their sins. But Christ did at that time, when he +hanged on the cross, give a full and complete satisfaction for +them. "In due time Christ died for the ungodly: For scarcely for a +righteous man will one die, yet peradventure for a good man some +would even dare to die." Ay, "But God commendeth his love towards +us, in the, while we were yet sinners, Christ died for us." while +we were yet sinners, yet ungodly (Rom 5:6-8). Nay, he did not only +die for those who still live in sin, but he also makes intercession +now at the throne of his Father's grace for them. "And he +made intercession for the transgressors" (Isa 53:12). "Thou hast +ascended on high, thou hast led captivity captive;--and received +gifts for men." For what men? Even "for the rebellious also." To +what end? "That the Lord God might dwell among them" (Psa 68:38). + +Answ. 3. That at that very time when Jesus Christ did hang on the +cross on Mount Calvary, was buried, rose again from the dead, and +ascended above the clouds from his disciples, at that very time +was all the law fulfilled for righteousness. He is the end of +the law, mark; he is the end of the law for righteousness. But if +there were anything yet to be done for justification, which was +not then done; there could not be an end put to the law for +righteousness, for every one that believeth. But in that there is +an end put to the law for righteousness by Jesus for all the elect +of God, Christ having once fulfilled it for them: It is manifest, +that there was not anything then left undone by Christ at that +time, which was afterward to be done by his own Spirit in his +children for justification, only believe what the man Christ, +at that time did do, and saved (Acts 13:29-39); and whereas thou +asketh, whether Christ did justify that which the law condemneth? + +Answ. 4. I answer, Fourthly, That though Christ Jesus did not +justify sins of ungodliness, yet he justifieth the ungodly. "Now to +him that worketh is the reward [given, or] not reckoned of grace, +but of debt. But to him that worketh not, but believeth on him that +justifieth the ungodly, (mark the ungodly) his faith is counted +for righteousness" (Rom 4:4). He is he that justifieth, having +finished the righteousness of the law in his own person for them. +"Mine own arm brought salvation," saith he, but how? Even by his +bleeding on the cross; "we have redemption through his blood" (Eph +1:7), which was shed without the gate (Heb 13:12). Ay, and though +the law condemneth a sinner, yet let but that sinner believe in +Christ, in what he hath done in his own person, and he shall be +"justified from all things, from which he could not be justified +by the law of Moses" (Acts 13:39). + +And whereas thou asketh me the meaning of that scripture, "not +one tittle of the law shall fail till all be fulfilled." I answer, +That the law hath already been fulfilled for justification, for +every one that believeth: And a believer is to do nothing for +justification, only believe and be saved; though that law be a rule +for every one that believeth to walk by, but not for justification. +But if you do not put a difference between justification wrought by +the man Christ without, and sanctification wrought by the Spirit +of Christ, within; teaching believers their duty to their God, +for his love in giving Christ; you are not able to divide the word +aright: but contrariwise, you corrupt the word of God, and cast +stumbling-blocks before the people; and will certainly one day most +deeply smart for your folly, except you repent. Here is a plain +answer that may satisfy the simple. The Lord God grant that they +may lay it to heart effectually. + +Now this I say further, that if God enable any to receive this +doctrine aright ( namely what I said even now) it will more engage +the soul to God, than all the threatenings, thunder-claps, and +curses that come from the law itself. And a soul will do more for +God, seeing itself redeemed by the blood of the Lamb the Son of +Mary (John 1:29). than if he had all the conditions of the law +to fulfil, and might be sure to have heaven for the fulfilling of +them. Now as to the assurance thou speakest of at the end of thy +question. I know in the first place, that though believers themselves +do sin, yet they have "an advocate with the Father, Jesus Christ +the righteous;" (1John 2:1). And though the doctrine of the gospel +be to abstain from all appearance of evil, yet our Lord Jesus +Christ is so pitiful, as not altogether to deprive his children +of an assurance of their salvation,2 though sometimes through +weakness they do transgress. And whereas you would lay an assurance +on our obedience to the law; I say, our assurance comes through our +believing, and our obedience to the law is a fruit of our believing; +for every one that hath this hope, that he is one of the children, +or sons of God, by faith in Jesus (1John 3:3), "purifieth himself, +even as he is pure." Holiness of life, if it be right, flows from +an assurance of our being justified by Christ's death on the cross, +on Mount Calvary; as it is written again, that he might sanctify +his people with his own blood, he suffered without the gate. + +But again, page 12. thou seemest offended, because I say, "They +are deceived, who think to obtain salvation by following the law, +which they call Christ, though falsely." Why shouldst thou be +offended at this, when the scripture saith plainly, "That by the +deeds of the law there shall no flesh be justified in his sight: +for by the law is the knowledge of sin" (Rom 3:20). But this is +thy frothy argument, "The law convinceth, and is our schoolmaster +to bring us to Christ; therefore the law is not taken away," +sayest thou. Friend, what is this to the purpose? must we seek for +justification by the works of the law, because the law convinceth? +you may as well say, we must seek for justification from our +consciences, because they do convince: Now where the scripture +saith, the law was our schoolmaster to bring us to Christ; do +you think it means, we must be first fitted by purification of +ourselves by, or according to the law, before we can be saved by +Christ from the curse of the law? If you say, yea; then doth not +this follow, that Christ Jesus did not come to save sinners, but +to save the righteous; and if so, then you must say, that Christ, +Peter, Paul, and all the servants of the Lord are liars, who have +testified that Christ died not for the godly, but for the ungodly +and sinners. + +But where the scripture saith, the law was our schoolmaster to +bring us to Christ: I ask again, is it the ceremonial law, or the +moral law that is meant in this place? If you say the moral, or +the ten commandments, I answer; That doth not lead to life and so +not to Christ; but is properly the ministration of condemnation +(2Cor 3:6-11). That is, the proper work of the moral law, or ten +commandments, is to condemn, if it be not obeyed; and yet not to +bless, until it be every jot fulfilled, which is impossible to be +done by any man for justification, in that exact and severe way +which the law calls for; which makes the Apostle say, as many as +are of the works of the law, are under the curse. Mark, he doth +not say, as many as are of the works of sin, are under the curse, +though that be true; but as many as are of the works of the law, +are under the curse: "for it is written, Cursed is every one that +continueth not in all things which are written in the book of the +law to do them. But that no man is justified by the law in the +sight of God, it is evident: for, The just shall live by faith" +(Gal 3:10,11). + +If it be meant of the ceremonial law, as I am most inclinable to +believe, because he saith it was our schoolmaster; he doth not say +it is, but it was our schoolmaster to bring us to Christ, being +tutor or governor; holding and significations forth, Christ to +come by its types until the time appointed of the Father, which +appointed time (and so that law) was to have an end, when God sent +forth his Son made of a woman, Jesus the Son of Mary, who was made +under the law, to redeem those that were under the law. + +Now the ceremonial law did bring or lead to Christ these two ways: +First, In that it did continue in full force until he did come into +the world, and had done that which was by it held out for him to +do. + +Secondly, In that the several types and shadows, as the blood of +bulls and lambs, with diverse other services did lead to, or hold +forth Christ that was to come: But the moral law, or ten commandments, +is so far from leading us to Christ by our following it, that +it doth even lead those that are led by it under the curse. Not +because the law hath an evil end in it, but because of our weakness +and inability to do it; therefore it is forced, as it is just, +to pass a sentence of condemnation on every one, that in every +particular fulfils it not. + +In the next place, thou art offended because I said, "It is not, +for I do not know your fellows for boasting under heaven, in that +you, (Pharisees like) do cry up yourselves to be the men, and +condemns all others; when you are THE MEN that are the greatest +enemies to the Christ of God without (who is the Saviour) of any +men under heaven. And in that you pretend you are perfect, when +you are the notablest liars and corrupters of the sayings of the +people of God, yea, and of the scriptures also, that ever I came +near in all the days of my life; and I doubt not but before I +have done with you, I shall make it appear to them that read or +hear my lines aright." the query in page 13. runs thus, "Will that +faith which is without works justify?" I answer, No, neither will +those works which are without faith sanctify. What then, Is it +faith and works together that doth justify? No, it is only faith +in the blood of the man Christ, that did hang on the cross on Mount +Calvary, that doth justify in the sight of God and the soul, and +it is the fruits of faith, good works, which do justify in the +sight of men. So that when it is said, we are justified by works; +it is not meant that works will justify in the sight of God. No, +but shew me (or shew men) thy faith, of justify thy faith to be +true and right before men by thy works. Shew men thy faith by +thy works, it is in the sight of men. So that we conclude a man +is justified, or made manifest to be indeed that which is right, +both to believers, and to the world by its works. Though I must +confess, that both Paul and Peter, and the rest of the saints, +may sometimes be deceived in the truth of the faith of others by +their works. + +Again I page 17 thou seemest to be offended, because, I say "loving +by faith, is to apply the Lord Jesus Christ, his benefits, as +birth, righteousness, death, blood, resurrection, ascension, and +intercession, together with the glorious benefits of his second +coming to me, as mine, and for me, &c" (Gal 2:20). + +Friend, methinks thou shouldest find no fault with this, but that +the Man Christ Jesus, the Son of Mary, is not very pleasant to +thee, because thou hast swallowed down secretly another doctrine; +but friend, I speak of applying these things. and thou speakest +of talking of them, I know that there are many who talk of Christ, +that will fall short of heaven and glory. + +But tell me, what sayest thou to him that doth apply all these +things to his soul, is there not enough in them to justify him, that +doth really and truly in the power of the Spirit, believe this to +be true which I have said? or dost thou deny it and preach another +gospel saith not, who shall ascend, to fetch Christ from above +for salvation. Though there is never a scripture that saith these +words, word for word; yet the scripture saith, "the word is nigh +thee, even in thy mouth, and in thy heart; but mark, it is the word +of faith, not the Man Christ Jesus, but faith which layeth hold +on him" (Rom 10:8-9), which is this, "That if thou shalt confess +with thy mouth the Lord Jesus, (who was born of the Virgin, Matt +1:21) and shalt believe in thine heart that God hath raised him +from the dead, thou shalt be saved." These great and precious +scriptures, with which by corrupting of them, the Quakers have +beguiled many, have this meaning, that if thou shalt confess with +thy mouth the Lord Jesus; that is, in profession and practice, own +him, and believe him to be the anointed Saviour. And shalt believe +in thine heart, that God raised him from the dead, thou shalt be +saved; "for with the heart man believeth unto righteousness; and +with the mouth confession is made unto salvation." But what should +men believe with the heart? Namely this, that God raised him ( +that is Christ) from the dead (verse 10). And therefore, I wonder +thou shouldest so scold, as thou dost, against the truth: If this +be not truth, blame the scriptures which do testify of these things +for truth. For I am ruled and would be ruled by them through the +Spirit. + +But farther, thou art offended that I should say, "They are deceived +who own Christ no otherwise than as he was before the world +began." This question, I briefly ask thee, "Had Christ a body of +flesh before the world began?" If you say no, as you must, if you +say true; then do not I say true, when I say, they are deceived +who own Christ no otherwise than as he was before the world began? +because they own him not with that body of flesh which he took of +the Virgin Mary; and so are antichrists, as the scripture saith. +And how say you? Do you believe that the same Christ who was +before the world, without a body, did in time come into the world +and take a body from the Virgin, and in that body did obtain +everlasting redemption for sinners?: and is gone with that very +body into the presence of this Father above the clouds into heaven, +from his saints on earth, though in them by his Spirit. A plain +answer to this would unlock your double meanings. Again, thou +sayest the saints drank of the spiritual rock that followed them. + +Friend, I confess, that that spiritual rock that did follow the +fathers, and long after, was from the same loins with them, even +from the loins of Abraham, and the rest of the children of the +promise, according to the promise, was the meat and drink of saints +(Rom 9:4,5). But to look upon Christ no otherwise than as he was +before the world was, which was a Spirit only, and not to own him +now clothed with a body, absent from his children touching the +same body, I dare be bold to say, they are no Christians, but +antichristians, yea antichrists. He that confesseth not that Jesus +Christ is come in the flesh is antichrist, and of antichrist. +Again, + +At this also thou wranglest, because I said that "every spirit that +confesseth not that Jesus Christ, who was with the Father before +the world was, did in the appointed time of the Father, come into +the world, take a body upon him, and was very Man as well as very +God: and did in the very body suffer what did belong to the sons +of men, &c." So my book, page 42, 43, 44. I answer, if thou didst +indeed believe the truth, thou wouldest own these things. But being +deceived, rather that thou wilt let his pass for truth, though +thou wilt put on a vail, and venture upon it thus, saying, "If +every spirit were of God, which doth confess in words this, then +is not the Pope himself antichrist." + +Answ. Friend, it is one thing to confess the things in words and +another thing to believe them, and to make a life out of them; +and there fore is thy life made out of Christ without thee, by the +operation of his Spirit within thee, yea or no? then in answer +to my bidding people receive no Christ except God's Christ, thou +sayest thus, "That Christ is a mystery, and unto him is light, and +shall be salvation where his person never came." this question +I ask thee, did or doth Christ obtain salvation for any, without +that body which he took of the Virgin? And yet thou sayest, it +cannot be said, here is the place where the Son is not. + +I answer: As the Son of God is also very Man, so it may be said, +here is the place where he is not, and there is the place where he +hath not been, though as he is God it is otherwise: lit him that +reads understand. + +And now passing by many things that I might justly examine, and +also many unseemly expressions, I come to the next thing, and that +is, where you say, you wrest not the scriptures in John 1:9. But +it is evident, that you do most horribly wrest it, in the you, +though you seem to take it in the plain words, yet would hold, +that that light is the Spirit of Christ, notwithstanding here is +no such thing mentioned in that scripture. For mark, as I have +sometimes said, and now also will say, that that light wherewith +Christ, as he is God, hath lightened every one with, is not the +Spirit of Christ, as is clear, in that some are sensual having not +the Spirit, which they must needs have, if it were given to every +one that comes into the world, and therefore, in that you say, I +say you lay down that scripture false; I say again, that you say +many things which I do know to be blasphemy, as I shall prove +clearly anon, as also I have already. And therefore, to take thee +of from this, I shall say, that Christ as he is a mediator, a Man +between God and man, so he doth not lighten every man that comes +into the world, though as he is God he doth. And this is manifest, +where he often, (as he was Man) saith, These things are spoken to +them that are without in parables; "that seeing they might not see, +and hearing they might not understand," (Luke 8:10). And again, +where Judas (not Iscariot) said; Lord, how is it, that thou wilt +manifest thyself to us, and not unto the world? He saith, "If a +man love me, he will keep my words: and my Father will love him, +and we (I as mediator, and my Father as reconciled in me) will +come unto him, and make our abode with him" (John 14:23). And +again, "No man knoweth him as a father, but the Son, and he to +whom the Son will reveal him (Matt 11:27). But above all, take +that scripture where the Son saith, "I thank thee O Father, Lord +of heaven and earth, because thou hast hid these things from the +wise and prudent, and hast revealed them unto babes" (verse 25). +Here the Son and the Father are speaking one to another; the Father +he hides the glorious things of the gospel from the, world (Matt +11:25-27), and the Son he rejoices in so doing. At the same hour +Jesus rejoiced in Spirit, and said, "I thank thee, O Father, &c. +Therefore understand thus much, that though Christ as he is God, +doth give to every man a light, which is conscience, otherwise +called nature (Rom 2:14; 1Cor 11;14), yet it doth not follow, +that every man hath enlightening from Christ as he is mediator. +No, Christ as he is mediator doth neither pray for the world (John +17:9), neither doth he give his Spirit to all that are in the world; +for some are sensual, and have it not. But now the argument that +thou dost bring to colour the contrary with, is this; for what +the Father doth, sayest thou, the Son doth also. Answ. Though this +be true, that the Son doth what the Father doth; yet it doth not +appear that either the Father or the son hath given the Spirit to +every one that comes into the world (Jude 19). + +Again thou sayest, thou deniest those that say, "That light which +every one hath as he comes into the world, is conscience; though +some call it Christ falsely." Answ. Friend, What wilt thou have it +called; Christ. No, if not conscience, then call it nature itself; +for all have not the Spirit. + +But another great argument thou bringest in page 15, is, "The light +of Christ doth convince of sin." Now do you call conscience the +light of Christ? that will convince of sin (John 8:9). And they +being convinced by their own consciences, &c. if thou dost call +the law the light of Christ, that also will convince of or make +known sin; For by the law is the knowledge of sin (Rom 3:20). If +thou dost call even nature itself, the light of Christ; That also +doth shew, that sins are a shame, even those sins which some leap +over (1Cor 11:14), and ruffian-like they will wear long hair, +which nature itself forbiddeth, and is commended for the same by +the apostle. The Spirit of Christ also will convince of sin. That, +because these several things will convince of sin, therefore will +they needs be the Spirit of Christ? Or do they altogether make +but one Spirit of Christ? dost thou profess thyself to walk in the +light, and art not able to know these things; Or, if thou dost +know them art thou so unfaithful as not to tell poor people of +them, who are some of them at their wits end, by reason they are +not enlightened into these things. + +Another of thy arguments is, "They saw the eternal power and +Godhead, by that which was made manifest of God in them." + +[I reply] The scripture say not so word for word, but thus: "Because +that which might be known of God, was manifested in them." But +how? for he hath shewed it unto them. But how? why the invisible +things of him from the creation of the world are clearly seen, +being understood by the things that are made, (which words in thy +charge against me thou didst leave out) but mark: The invisible +things of God from the creation of the world are clearly seen, +being understood by the things that are made. But how then doth +it say, that the knowledge of God is manifested in them? Why, +because God hath shewed it unto them by the things that are made, +even by the creation of the world. so that this scripture holdeth +forth thus much; that the invisible things of God, as his power, +holiness, and common goodness to the sons of men are clearly seen, +being understood by the things that are made. But how feeble an +argument is this, to prove such a doctrine as this: That every one +hath the Spirit when this light discovers God only by his works +in the world. Friend, if they that know God, because he doth shew +himself to them by his works in the world, have the Spirit of +Christ, then the same argument will serve to speak thus much; that +the devils themselves have the Spirit of Christ, which would be +wonderful blasphemy once to affirm. And friend, the very devils, +both for the knowledge of sin, and also for the knowledge of +God's eternal power and Godhead, have more experience than all the +unregenerate men in the world; and yet have not the least spark +of the Spirit of Christ in them. + +Other lame arguments thou tumblest over, like a blind man in a +thicket of bushes, which I pass by. But one thing more thou hast, +and that is this, + +Thou askest me "whether I do know this light which god and Christ +hath given to every man" (Rom 2:14; 1Cor 11:14)? First, I deny +that Christ as he is mediator, hath given to every man his Spirit. +And Secondly, I deny, that Christ as he is God hath given to +every one his Spirit; but this I say as I have often said, it is +conscience of nature itself that every one hath, take it in either +of these scripture terms, as I have proved at large. And whereas +thou askest me, "Whether that light, which Christ as he is God hath +lightened every one with that comes into the world, be sufficient +in itself for life and salvation." I answer plainly, no; for then +Christ Jesus needed not to have come into the world to die for +sinners; for every one had that light before Christ did come into +the world. + +2. And secondly I answer, it is not able, for then it would have +been a needles thing for Christ to tell his disciples of sending +them his Spirit, to lead them into all truth. The might have said, +why dost thou talk of sending us they Spirit, who have that that +can do the deed already, if that could have done it. + +3. Because the scripture saith, "some are sensual, not having the +Spirit." Now a man cannot lay hold on Christ, nor believe in him +savingly without the Spirit, because faith is the work of the +Spirit. + +4. Because then it had been in vain for the Lord to have given +the scriptures to teach men out of, either concerning himself or +themselves: Why? because without it, they had a sufficient light +to guide them: that thing must not be so. + +And whereas thou asketh, whether the fault be then in God, or in +that thou callest his light, or in the creature? I answer; What +if God willing to shew his wrath, and to make his power known, +endured with much patience the vessels of wrath fitted to destruction; +and that he might make know the riches of his glory on the vessels +of mercy, which he had afore (before the world was, Eph 1:4) +ordained unto glory? And secondly, O vain man! What is that to +thee if God should make some vessels to dishonour: hath not the +potter power over the clay, of the same lump to do therewith as +he pleases (Rom 9:16-22). + +And where I say, "Christ as he is God hath lightened every one +that cometh into the world:" to it thou givest a glavering answer; +but having touched on this before, I pass it by. + +To the next thing, where I say, "men's neglecting this light, or +law, will be sure to damn them, though their obedience to the law +will not save them." Here thou sayest I have confessed truth, (and +I know it is true by experience) and thou commentest on those +things laid down by me thus: "Then surely (sayest thou ) I t +is good not to neglect it; "that is, not to neglect following the +law. To which I answer, as their obedience to the law will not +save them, so their neglect of obedience to the law will be sure +to damn them; these things thou canst not deny. But is this all +the wit thou hast? Because the neglect of the law will be sure to +damn them; therefore wouldst thou put poor souls to follow that +which will not save them? (O wonderful ignorance.) Nay, but thou +shouldest have said, then surely the best course is, for a poor +soul in this case, to fly to the Lord Christ, even the Man Christ +Jesus, who was slain on Mount Calvary for the sins of poor sinners. +And the rather, because he did so willingly, of his own accord +lay down his life for them. Methinks, I say, thou shouldest rather +have said, then lit us follow the Son of Mary, the Man Christ +Jesus, the Lamb of God that takest away the sins of the world, +by his blood on the cross; who is now also at his Father's right +hand making intercession for all those that do come to the Father +by him; but they that are not for the truth, will advance anything +but the truth. And as for that which thou callest the second +clause, which is. The law (sayest thou) must by obeyed. + +I answer, Christ Jesus hath done that in his own person, and justified +me thereby, and for my part, I will not labour now to fulfil the +law for justification, least I should undervalue the merits of the +Man Christ Jesus, and what he hath done without me: and yet will +I labour to fulfil, if it were possible, then thousand laws, if +they were so many; An O! let it be out of love to my sweet Lord +Jesus (2Cor 5:14) "for the love of Christ constrains me." And thus +much to thy 16th page. + +In the next place, thou art offended with this, because I say, +though Christ doth give a light to every one that comes into the +world, yet it doth not therefore follow, that this conscience, +(or light) is the Spirit of Christ, or the work of grace wrought +in the heart of any believer. This I shall pass also, as having +spoken to it already, only mind thee of they weakness, in that thou +shouldest make this conscience, that Christ hath given to every +man, to be the same with the Spirit of Christ. And thou sayest +further, that the light, that Christ hath lightened every one with, +is the same in nature with the Spirit of Christ. O wonderful! that +a man should be so foolish, and so much besides the truth, as to +compare that nature, or conscience, that is given to every man; +equal to the Spirit of Christ: nay, thou sayest that it is one +with it in nature. Didst thou not blush when thou laidst it down? +if thou didst not, thou mightest have done with shame enough. As +I said before, because thy conscience will convince thee of sin, +therefore the law must be called Christ, or as good as Christ. +What! because the law will convince of sin, therefore the law must +be called Christ. What ignorance is this? Nay, nature itself, that +must have the pre-eminency, even as high as Christ Jesus, because +it can tell a man that it is a shame for him to wear long hair. + +Then thou askest me, can there be a surer thing for the creature +to walk by, than by the light of Christ, which thou confessest +every one hath, that cometh into the world. Answer, Friend, to the +law, and to the testimony (sayeth the scriptures) for they testify +of Christ. And if thou or any else, shall leave the scriptures, to +follow the convictions of their own conscience; ye are not like +to know Christ Jesus the Lord, for they may be defiled. And again, +it is through the promises laid down in the scriptures, "that we +might be partakers of the divine nature" (2Peter 1:4), and not by +our following of the law, or conscience (Gal 3:1-4). + +But again, where I say, Heathens, Turks, Jews, Atheists, &c. have +that which doth convince of sin, and yet are so far from having +the Spirit of Christ in them, that they delight to do iniquity; +and serve their lust. Upon this thou movest this query; do they, +or I, or any other, serve sin and lust, because Christ hath not +given us light, or because we hate this light. + +Ans. This I do really confess, that every Heathen, Turk, or Jew, +in this world, hath a conscience within them, that doth convince +of sin; for the Gentiles which have not the law, that is, not the +law in tables of stone, or written as we have; these do by nature, +the things contained in the law; these having not the law, are a +law unto them selves; which shew the work of the law written in +their hearts, their consciences also bearing them witness, &c. +And all men and women shall be left without excuse, even by the +convictions of their own consciences, or the law. But now that +these things are the Spirit of Christ, that I deny. For conscience +is but a creature, a faculty of the soul of man, which God hath +made. Neither is the law the Spirit of Christ; for the law is not +of faith. They that are of the works of the law, are under the +curse, but they that have the spirit of Christ they are the children +of God, and under grace, and delivered from the curse, as it is +written (Gal 3:10) "As many as are of the words of the law are +under the curse." But what is it to be of the works of the law, or +under the law? Ans. Why to seek to be justified by their obedience +to the law. "Israel which followed after the law of righteousness," +mark. They that follow after righteousness, do not attain to the +law of righteousness; if they seek it not by faith: but as it were +by the works of the law (Rom 9:30,31). But "Christ hath redeemed +us from the curse of the law, being ( in our nature) made a curse +for us" (Gal 3:10-13). + +But whereas thou sayest, this conscience or law, which you would +fain have called the Spirit of Christ, works in all men either to +justify, or condemn. I do plainly deny, that either conscience, +or the law can justify, though they can condemn. Mark, The law is +called the ministration of condemnation, but not of life. + +The gospel is called the ministration of life, but not of condemnation. +(2Cor 3:9). The law was given that sin might be discovered. The +gospel was sent, that sin might be taken away. The law worketh +wrath; but the gospel is a gospel of peace (Rom 10). "The law +made nothing perfect" (Heb 7:19). But Christ justifieth from all +those things from which we could not be justified by the law of +Moses (Acts 13:39). + +And whereas thou askest me whether any thing doth convince of sin +contrary to, or besides the Spirit of Christ. + +I answer. There is conscience, and the law, yea, and nature itself +that doth convince of son; as before I have proved at large. Yet +neither is conscience, that law; or nature itself the Spirit of +Christ; no, but are much inferior to it, as being things of no +glory in respect of it. + +And again, that something doth convince of sin besides the Spirit +of Christ, it is evident, for the law saith, "Cursed is every on +e that continueth not in all things which are written in it to do +them" (Gal 3:10). But the Spirit convinceth men of their unbelief, +together with other sins. Now mark, The law also convinceth to +work for life, the Spirit convinceth to believe for life; the law +saith, He that doth not fulfil me, shall be damned. The Spirit +saith, He that believeth in Christ shall be saved. Now observe +the terms of the law and of the gospel, are different one from +another as to justification. If men seek for life by the law; +then the law saith, Fulfil me perfectly, and thou shalt live. The +spirit saith, that Christ Jesus came into the world to save those +that by transgression had broken the law. For, for this cause saith +the Spirit "He (Jesus the Son of Mary, the Man Christ between God +and us 1Tim 2:5) is the mediator of the New Testament." For what? +"that by means of death, for the redemption of the transgressions +that were under the first testament, they which are called might +receive the promise of eternal inheritance" (Heb 9:15). Now +I would not be mistaken; I do not say, that the Spirit of Christ +doth give the least liberty to sin; God forbid. But its convictions +are of a more saving and refreshing nature than the convictions +of the law, and do more constrain the soul to holiness than that. + +The law saying, work for life; the Spirit saying, "Now to him that +worketh not, (for life) but believeth on him that justifieth the +ungodly, his faith is counted for righteousness" (Rom 4:5), as +thus, if I should owe to two creditors ten thousand talents; the +one should say unto me, thou owest me five thousand talents, pay +that thou owest; the other should say, thou owest me five thousand +talents, and I frankly and freely forgive thee all. Now these +expressions are contrary one to another: even so is the end of the +convictions of the law, not according to the end of the convictions +of the Spirit of Christ; the one saying, pay me that thou owest, +the other saying, thou art frankly and freely forgiven all. + +The next thing thou utterest is, where I say, "Those that are alive +unto sins, have not the Spirit of Christ." But sayst thou, it is +given to every man. Mark, thou sayest, It is given to every man. +The apostle saith, some are sensual, having not the Spirit (Jude +19). Who must we now believe, the Apostle or you? Certainly your +doctrine is not according to truth, but a lie; as is clear, in the +you will affirm, that which the Apostle doth deny. + +Then thou sayest, I bring other vain arguments to prove that every +one hath not the Spirit of Christ. This one is enough to prove +it, that the Apostle saith, Some men have it not. But that which +thou callest vain, I am sure neither thou nor any of they fellows, +are able to answer. One is to this purpose; the devils are so +convinced of son, that they did fear the torment that was to come +upon them for their sins; and did fear also that the son of Man +was come to torment them for their sins, and yet the devils have +not the spirit of Christ. so that it is evident, that we may be +convinced of sin, and yet not by the Spirit of Christ. A second +argument which thou callest vain, is this, Man in his coming into +the world, hath his conscience given him, which doth convince of +sin (John 8:9), yet man in his coming into the world, or as he +cometh into the world, hath not the Spirit of Christ given him, +for that must be received ordinarily afterward by the preaching +of the word, which is preached by the ministers and servants of +Jesus Christ (Acts 10:44). "while Peter yet spake" to the people, +"the Holy Ghost fell on all them which heard the word." + +But farther, thou sayest, "Until I prove the light of Christ contrary +to the Spirit of Christ, thou wilt say, that every man hath that +which is one in union, and like the Spirit of Christ, even as good +as the Spirit of Christ in its measure." + +Answer. Friend, I have proved already that every man hath not the +Spirit of Christ, though they have that which thou dost call the +Spirit of Christ, which is conscience and nature itself. And this +I say again, that thou hast laid open thy weakness very much, to +say that every man hath that which is as good as the Spirit of +Christ, Friend, seeing the scriptures say, some have not the Spirit +of Christ, how durst thou so blaspheme, as to say, then it is as +good as the Spirit of Christ in its measure. Was there ever such a +deal of ignorance discovered at one time by man, as to say, that +every man hath the spirit, or that which is as good as the Spirit; +though the Spirit saith plainly, that some have not the Spirit, +as I have proved plainly (Jude 19). Friend, what is there besides +the Spirit that is as good as the Spirit. Be silent, and say no +more so, lest thou dost through ignorance, or presumption, set +up thy conscience or nature, as high and as good as the Spirit of +Christ, when indeed they are not worthy to be compared with it, +being weak, and not able to do that which is and hath been done +by the Spirit of Christ. + +Then thou art offended, because I said the devil doth deceive poor +souls by bidding them listen within, and see if there be not that +which doth convince of sin. friend, all men have not the Spirit, +though they have that conscience that doth convince of son (John +8:9). Now seeing all men have not the Spirit, is it not a great +deceit of the devil to persuade poor souls, that because they are +convinced for son by their own consciences, therefore they have +the Spirit of Christ: surely it is from the devil. Because he +would make thee believe that conscience, which is but a creature, +is the Spirit of Christ, by whom the world was made. Again, because +the soul, being persuaded that it hath the Spirit (when it hath +it not) as all men naturally are without it (Eph 5:13,14), it is +kept off from seeking and begging for it, being already persuaded +(falsely) that it hath it. + +And whereas thou sayest, the voice of the gospel is to bid listen +within the heart, as Paul preacheth. I deny that Paul biddeth +listen within. But the scripture that you would fain make shelter +for your error is this, where he saith, "The word is nigh thee, +even in thy mouth, and in thy heart" (Rom 10:8). That is, The word +of faith which we preach. Now, Friend, faith is that which layeth +hold of, or believeth the gospel. And that his is the meaning +read the next verse: That (saith he) "If thou shalt confess with +thy mouth the Lord Jesus, and shalt believe in thine heart that +God hath raise him from the dead, thou shalt be saved." so that +it is clear that the word of faith, is to believe assuredly from +the very heart, that God hath raised up Jesus from the dead, out +of the grave into which he was laid by Joseph; and that he was +raised again for my justification (Rom 4:25), as it is written +(1Cor 15), "Moreover brethren (saith he,) I declare unto you the +gospel which I preached unto you" at the first, "which also you +have received, and wherein ye stand, by which also ye are saved, +if ye keep in memory, ( or assuredly believe,) what I preached unto +you, unless ye have believed in vain." but what was that gospel +you preached? why, saith he (verse 3), "I delivered unto you first +of all, that which I also received, how that Christ died for our +sins according to the scriptures; and that he was buried, and that +he rose again the third day according to the scriptures: and that +he was seen of--the brethren after his resurrection," &c. the word +of the gospel, my friend, is, Christ died for our sins according +to the scriptures, and that he rose again according to the +scriptures, and that he is ascended from his disciples, to prepare +a place for them according to the scripture. + +That he ever liveth to make intercession in his own person without, +as mediator between God and man, according to the scripture (Heb +7:25). + +That he will come again in the clouds with all his mighty angels, +and before him shall all nation be gathered, according to the +scriptures (1Thess 4:16,17; Matt 25:31,32), after which time, his +saints shall be ever with him according to the scriptures. + +Again, thou art offended in that I said, Now the poor soul finding +this to be so (that it is convinced of sin) all in haste (if it be +willing to profess) through ignorance of the gospel, claps in with +the motions of its own conscience, which doth command to abstain +from this evil, and to practise that good. Which words of mine +thou corruptest, and wrestest, and layest down in another form, +as are to be seen in thy book, page 18. But now, friend, is not he +ignorant of the gospel, which thinks his own conscience will lead +him to eternal life, by commanding to abstain from this evil, and +practise that good? Surely, if salvation comes by our conscience, +or by the convictions or commands thereof, Christ Jesus died for +nothing (Gal 2:21). + +And whereas thou askest, what, and how doth the light of the gospel +work, if not in the conscience. I answer, Though the light of the +Spirit of God and the gospel light is hid, and dith not shine so +much as unto, much less into the consciences of some of them that +be lost (2Cor 4:3,4) that though the light of the gospel dith shine, +and that gloriously too in the hearts of God's elect, yet it dith +not follow, that the convictions of conscience is the gospel; no, +nor the convictions of the law neither. And again, though every +one of God's elect have the light of the glorious gospel shining +in them, what argument is this to prove all men have the light +of the gospel shining in them. No, saith Christ, "I thank thee, +O Father, because thou hast hid these things (the things of the +gospel) from the wise and prudent, and hast revealed them unto +babes" (Matt 12:25). And whereas thou sayest (as I gather by thy +words) that I call conscience the light of Christ, I say, if thou +meanest by these words (the light of Christ) the Spirit of Christ, +I do deny that every man hath it: but if thou callest conscience +the light of Christ, or the highest light that is in an unconverted +man the light of Christ; then, I say, that the highest light that +is in a natural or unconverted man (which you call the light of +Christ) is not able by all its motions an convictions, nor yet +by all the obedience that a man ca yield to these convictions; I +say, they are not able to deliver him from the wrath to come; for +deliverance from that s obtained by the blood of Jesus, which was +shed on the cross, without the gate of Jerusalem (as I have often +said) (Eph 1:7 compared with Heb 13:12). and not any light within +a natural man. + +And whereas thou sayest that I said, the devil counterfeits the new +birth by persuading to follow the light of the world. I answer, 3 +Thou hast most naughtily belied me. The words that I said (speaking +of the devil before) are these; Now he counterfeits the new birth +(said) by persuading them that it is wrought by following the +light that they brought into the world with them; as is clearly +seen in my book, page 76. Friend, I wonder that you should so +boldly profess yourself to be led by the Spirit of Christ, when +you make it manifest that you are guided by the spirit of Satan. +Was not he a liar? and hast not thou been led by a lying spirit +also, in wresting of my words as thou hast done? + +But I do freely declare again, that Satan doth deceive those souls, +whom he persuades the new birth is wrought in, by following the +light they brought into the world with them; for men as they come +into the world, do not receive the Spirit, for it is given to the +elect afterwards; neither have all men the Spirit. And he that +hath the new birth, must have it by, and through the Spirit; as +it is written, "Except a man be born of water and of the Spirit, +he cannot enter into the kingdom of God." Therefore, if men do not +bring the Spirit into the world with them; and if nothing without +the Spirit, or nothing but the Spirit, will or can work the new +birth in a man: it must needs follow, that they who think the new +birth is wrought by that light or conscience which they brought +into the world with them, must needs be beguiled by Satan. + +I do pass by many of thy raging expressions, which I might justly +charge with much unrighteousness; but I know the time is short, +and then whatsoever thou has done in secret, shall be laid open +upon the house tops, therefore I forbear them. + +Again, thou art offended because I said, now Satan makes the soul +believe he is its friend, and that he is a gospel minister (2Cor +11:14), and if the soul will be led by what shall be made known +to it, from the light or conscience within, it shall not need to +fear, but it shall do well, page 76. of my book [153]. I said it +then, and I say it now; and I know that he that doth think to be +born again by following his conscience, or any other light that is +in an unregenerate man, will be deceived, and shall one day know, +that there is a difference between conscience and Christ; between +the light of nature, and the Spirit of God. + +Quest. But you may say, how can you prove that conscience is not +of the same nature, of the Spirit of Christ? + +Answ. 1. They that are unbelieving, even their conscience is +defiled. Tit. i. 15. But so cannot be the Spirit of Christ. + +Answ. 2. Conscience is not of the same nature with the Spirit of +Christ, for conscience may be hardened or seared with an hot iron: +as it is written (1Tim 4:2). But so cannot be the Spirit of Christ. + +Answ. 3. Our consciences naturally are evil, "having (saith the +scripture) our hearts sprinkled from an evil conscience" (Heb +10:22). But so is not the Spirit of Christ. + +But again whereas you said, that I said, they will not speak except +the Spirit move the, &c thou dost falsely speak of me, and dost +corrupt my words; for I said, How they will not speak except their +spirit move them, (I do not say the Spirit of Christ) (said I) +Friend; if you can be lead to life by your own spirit, if your +own spirit will learn you the things of the Spirit of God; and if +you can speak them with and in your own spirit, in the demonstration +that they are spoken, when they are spoken in the Spirit of Christ; +(which all men have not) then say that I speak false things; but +till that time hold your peace. Thus I pass by they 20. page, +leaving many of thy scolding terms to thyself. The next thing you +sayest Is, that I did run but was not sent, like unto my forefathers: +and therefore sayest thou, I do not profit the people at all. +Answ. Which accusation of thine, I shall leave to be taken notice +of by the people of God in the country where I dwell, who will +testify the contrary for me, setting aside the carnal ministry, +with their retinue; who are as mad against me as thyself. + +But farther, thou art somewhat distempered, and discontented that +I said, "Many sad and horrible doctrines are vented by you," And +your said, I named nothing. Answ. I need not, thine own speech +betrayeth thee, that thou art one of them, that do such things; +and I need go no further than thy own mouth and doctrine. But if +it will be more satisfaction to tell you wherein, they or your +society do hold sad doctrine I shall. + +1. Therefore your society do hold and affirm, that that man which +was hanged on the cross between two thieves, called Jesus; in his +person is within you, contrary to the scripture (Acts 1:11). + +2. You say that Christ is crucified within, dead within risen and +ascended within; which also you have no word of scripture to prove. + +3. Your society affirm, that the coming of the Spirit into the hearts +of believers do plainly hold forth, that the coming of Christ in +the spirit was before his coming in the flesh; as in 1Peter 1:10,11 +where the apostle speaking of the prophets inquiring into the +great salvation which was afterwards to be accomplished, saith, +"searching what, of what manner of time the Spirit of Christ +which was in them did signify, when it testified before hand the +sufferings of Christ, and the glory that should follow." Mark, +here is the Spirit of Christ in the prophets, long before the +first coming of Christ in the flesh, which was when he was born +of Mary the Virgin, the Spirit of Christ, saith he, did testify +before hand the suffering of Christ, to the prophets, which were +before Christ came in the flesh, as the scriptures hold forth +plentifully. + +4. But again, you deny the second coming of that very Man, with +that very body, which was born of the Virgin Mary; and say, his +second coming is not his coming again personally, but his coming +in the Spirit only; and that is all you look for, when the scripture +saith; That same Jesus (who appeared to his disciples after his +passion (Acts 1:3)), shall so come, even as they did see him depart +from them into heaven; which was a very Man, as well as very God. +And will come again, a very Man, as well as very God, at the end +of the world. For it is that Man; namely, he that was crucified, +whom God raised again, must be the judge of quick and dead (Acts +10:39-42. seriously compared). + +5. Again, you say, that every man hath the spirit of Christ, which +is a sad doctrine, because contrary to the scripture (Jude 19). +And you say, there is that in every man which is as good as the +Spirit of Christ; which is a blasphemous doctrine. Besides many +other things which they of your own spirit have most sadly spoken; +which I shall not mention, being so commonly known to the saints +of the Lord, before whom you have openly, and without fear (at +least in shew) spoken. Which will doubtless be laid open to your +sorrow and great amazement, at the appearing of our Lord Jesus +Christ. + +Then thou art offended because I said, I wonder that the Lord doth +not either cause the ground to open her mouth and swallow you up: +or else suffer the devil to fetch you away, to the astonishing +the whole world. Certainly, Korah, Dathan, and Abiram did not so +horribly transgress, as you have it were the astonishment of the +world. Therefore I may well wonder that you are not served so. +Only this I consider, it may be, you have not yet filled up the +measure of your wickedness; therefor is not the hand of God as +yet upon you. + +The next thing I take notice of is, that thou findest fault with +mine answer to this question. "But doth not the scripture say, +that it is the Spirit of Christ that doth convince of sin?" Thou +sayest it is a good question, but I have confounded it in the answer, +and not answered plainly. Wherefore I shall not at all stick at +the pains, to give the reader in brief some of the heads of the +answer I then gave to it word for word, or to the same purpose. +The answer was, yes, that Spirit doth convince of sin; but for +the better understanding of this place, I shall lay down this, +said I, That there are two things spoken of in scripture, that do +manifest or convince of sin. First, the law (Rom 3:20). "For by +the law is the knowledge of sin." Secondly, the Spirit of Christ +doth also the same, as it is written, "And when he is come, he will +4convince the world of sin" (John 16:7-9). Now say I, sometimes +the law itself, by its own power doth manifest sin, as in the +case of Judas, who was so far from having the Spirit of Christ, +that the devil had very great possession of him. Which things my +adversary doth wrangle at, yet dares not affirm the contrary: only +saith this, he had the righteous law of God written in his heart: +which thing is not the Spirit of Christ. The law in not of faith. +The law is not the comforter, but rather a tormentor: yet the Spirit +of Christ is a comforter. Again say I, the Spirit of Christ doth +take the law, and doth effectually convince of sin, &c. Then I put +forth another question, saying, "But how should I know whether I +am convinced by the law alone, or whether the law be effectually +set home by the spirit?" To which I answer, when the law doth +convince by its own power, it doth convince only of sins against +the law; as lying, swearing, stealing, &c. pronouncing an horrible +curse against thee if thou fulfil it not, and there leaves thee, +but gives thee no power to fulfil it completely and continually, +which thou must do, if thou be saved thereby. With which +my adversary is much offended; also saying, that I am confounded +in my discourse, and so leaves me, confuting none of my words by +holy scripture, but falls a railing, because I reckon Pharisees +and Quakers together. + +Only this much he saith; That I make it a light thing to be +convinced by the law, and then brings in that scripture; "this is +the condemnation, that light is come into the world, and men love +darkness rather than light;" cunningly corrupting of it, and would +fain have you understand it as spoken of the law, when the son of +Mary speaks it of himself, which was not the law, but the Saviour. +And that he might the better go away undiscerned, he saith, and +the law is light, therefor the light is the law (saith he). But +I perceive that he doth not yet understand the difference between +the light of the law, and the light of the gospel; but would +fain make the law and Christ one Saviour: the one being but only +a condemning light, and nothing else; the other a saving comfortable +light. And whereas thou sayest, I make it a light thing to be +convinced by the law, I answer; the law is good, if a man use it +lawfully; and I hour it in its place; yet if they make a Saviour +if it, they make an idol of it, and wrest it out of its proper +place. Also, if they think that it is Christ, they are much deceived. + +But farther, he put me to prove any such distinction in scripture +as that there is anything made mention of therein that doth convince +of son, beside the Spirit of Christ: which thing I have already +answered, where I said the scripture saith, "By the law is the +knowledge of sin" (Rom 2:20), and again, doth not even nature +itself teach you, that it is a shame for a man to wear long hair +(1Cor 11:14), and also conscience, which are neither of them the +spirit of Christ, but much inferior to the same; yet this also +convinceth of sin (John 8:9). + +But to the other thing, which is the answer that I give in my book +to this objection: But I am not only convinced of my sins (may +some say) but have also some power against my sins; so that I do +in some measure abstain from the sins forbidden in the law. And +because I say, this thou mayest have and do, as thou thinkest, +perfectly too [as thou thinks, mark that] as those fond hypocrites, +called Quakers [think] that they also do, and yet be but a natural +man. Here my adversary is very much offended, and calls me perverter +of the right way of the Lord; and saith, Shew me any natural man +in the scripture that hath done it. Whereas had he been but willing +to have laid down the scripture I brought to prove it, he needed +not to have looked for a second answer. But because he would have +it again, I will therefore shew you, that natural men merely by +nature may be convinced, and abstain from those things forbidden in +the law, and think they do it perfectly, nay, they do the things +contained in the law. For saith the apostle (Rom 2:14), "when +the Gentiles, which have not the law, do by nature [mark, do by +nature] the things contained in the law, these, [the Gentiles] +having not the law, are a law unto themselves." Mark; the Gentiles +do by nature the things contained in, or held forth, or made mention +of by the law; the light also that they have, it is themselves, +being a law to themselves; that is, their consciences (being of +themselves) bearing them witness and their thoughts the meanwhile +accusing, or else excusing one another (verse 15), though they +cannot be saved thereby. + +Again, when Paul was a natural man, and a persecutor of Jesus Christ, +he saith of himself, that then he was, "touching the righteousness +which is in the law, blameless" (Phil 3:6). And whereas thou +sayest, thou hadst rather choose to be one of those who abstain +from those things forbidden in the law, and to have power over +sin, than to live in the transgression of the law; this is fair +spoken, and it doth shew that thou art under the convictions of +the law; and if it be no worse, I fear thy state the less, though +it be bad enough; yet this I say, If thy soul be not saved freely +by the blood of that man who was crucified on Mount Calvary, +and by his merits alone done by himself in his own person, thou, +notwithstanding wilt fall short of eternal life. for by the works +of the law, shall no flesh living be justified (Rom 3:20). Though +by it be the knowledge of sin, and a command to abstain from the +same. And thus have I spoken to thy 21 page. + +But farther thou sayest, that thou fearest I worship the name Mary, +because I mention her name so much. + +[I reply] If thou hadst said, I worship her Son, thou hadst said +truly (I hope) But is not thy spite more against her son, than her? +I doubt it is; for neither thou, nor they companions can endure +that one should say, he is still the same that was born Mary, flesh +and bones, a very man, now absent from his people, though in them +in his Spirit. + +Again, thou sayest I said, "That as he is God, Christ lighteneth +every man that comes into the world; "which thing again I say. What +then? Then say you, I will mind you of one scripture which you +yourself have quoted, which saith "The law is light" (Prov 6:23). +Therefore sayest thou, "The light is the law." Give me leave here +to take thy words in twain: + +First, if when thou sayest, then the law is light, thou mean, the +light of the law is the light of the law, and no more, thou sayest +right. But if thou mean the light of the law, is the light of the +gospel, or the Spirit of Christ, I must needs reprove thee. For I +tell thee again, the law is not of faith, the law makes nothing +perfect (Heb 7:19). The law is but a weak and unprofitable thing, +as to justification (Heb 7:18), though as I said before, it is +good if it be used lawfully; which is, not to seek or look for +justification thereby, nor yet to say, it is the sprit of Christ. + +Then farther thou art offended, because I said, when the spirit of +Christ convinceth, it convinceth of more sins than the sins against +the law. Friend, will the law shew a man that his righteousness +is sin and dung? No, for though the law will shew a man that +his failing in the acts of righteousness is sin; yet I question, +whether the law will shew, that a man's own righteousness is sin. +For there is in scripture [that which] saith it doth, or can. + +Secondly, shew me, if thou canst, that the sin of unbelief is spoken +against in all the ten commandments, or that called the moral law. +But now the Spirit of Christ convinceth of unbelief, that is, it +sheweth, that if men do not believe, that they have redemption by +the obedience of that man who was laid in the manger, hanged on +the cross, &c. I say, it sheweth, that those who do not lay hold +on what he hath done and suffered without them in his own body +on the tree (through the operation of his Spirit, which he hath +promised to give to them that ask him) or else they have not +yet been convinced of the sin of unbelief, and so are still in a +perishing condition; notwithstanding their strict obedience, to +the light within them, or to the law. And now tell me, you that +desire to mingle the law and the gospel together, and to make of +both one and the same gospel of Christ: did you ever see yourselves +undone and lost, unless the righteousness, blood, death, resurrection +and intercession of the man Christ Jesus (in his own person) was +imputed to you? and until you could by faith own it as done for +you, and counted yours by reputation, yea, or no? Nay rather, have +you not set up your consciences, and the law, and counted your +obedience to them better, and more value, that the obedience of +the son of Mary without you, to be imputed to you? and if so, it +is because you have not been savingly convinced by the Spirit of +Christ, of the sin of unbelief. + +Other things thou dost quarrel against, but seeing they are in +effect the same with the former, I pass them by; and shall come to +the next thing thou dost think to catch me withal, and that is; +because I say, that "God only is the Saviour, there is none besides +him." Therefore sayest thou, how contrary is this to that in p. +24, where I say, How wickedly are they deluded, who own Christ no +otherwise that as he was before the world began. Now this in no +contradiction as thou wouldest have it; for though I say there +is none but God our Saviour, yet I did also then in my book shew +how he was our Saviour, namely, "in that he came into the world, +being born of a virgin, made under the law, that he might redeem +them that were under the law, by his obedience in that nature, +by suffering in that nature, by his rising again in that nature, +and by carrying that nature into heaven with him," as the scriptures +at large declare; and therefore, though I say God is our Saviour, +and none besides him; yet they that own him to be the Saviour no +otherwise than as he was before the world began, are such as deny +that he is come in the flesh, and so are of antichrist (1John +2) For before God could actually be a Saviour, he must partake +of another nature than the divine, even the nature of man (Heb +2:14,15). + +Again, thou sayest, it is a sander put upon the Quakers, to say, +they slight the resurrection: Ans. What say you, do you believe +the resurrection of the body after it is laid in the grave? Do you +believe that the saints that have been this four or five thousand +years in their graves shall rise, and also the wicked, each one +with that very body wherein they acted in this world; some to +everlasting life, and some to everlasting contempt? Answer plainly, +and clear yourselves, but I know you dare not, for you deny these +things. + +But if you speak doubtfully, or covertly in answer there unto; I +doubt not but God will help me to find you out, and lay open your +folly; if I shall live till another cavil by you be put forth +against the truth. + +The next thing thou cavillest at is, that query raised from (Eph +4:10). and thou sayest I have not answered it. You should have +answered it better, or else have confuted that answer I gave unto +it, and then you had done something: But the great thing that +troubles thee is, because I say, (further in my book) he that +ascended from his disciples, was a very man, "Handle me and see; +saith Christ, for a spirit hath not flesh and bones as ye see me +have." Now let the adversary shew by the scripture (said I) that +there is in them any place called heaven, which is able to contain +a man of some four or five foot long (or a competent man of flesh +and bones) for the space of fifteen or sixteen hundred years, but +that above the clouds, which troubles thee so, that it makes thy +tongue run thou canst not tell how; but know, that when the son +of man shall come from heaven to judge the world in righteousness, +that which thou callest foolishness now, thou wilt find a truth +thereby to thy own wrong, if thou close not in with him, who said, +"Handle me and see, for a spirit hath not flesh and bones as ye +see me have" (Luke 24:39). + +Another thing that thou art troubled at, is, in that I do reckon the +Quakers to be of the deluding party; when alas, all men that have +eyes to see; may easily discern, that you are of the generation, +as will appear in part by your own expressions, both now, and +also at other times. But that you may take off the brand from +yourselves, you say, that the false prophets and antichrist, were +in the apostle days, as though there should be no false prophets +now, when the very time we live in doth manifestly declare, and +hold forth, that there are many, who at this day seek to beguile +unstable souls, of which sort you are not the least, though for +ought I can learn as yet, you are the last, (that are come into +the world) but that you may the better shift it form yourselves, +you say, that in those days there was not a Quaker heard of; namely, +in the days of John. Friend, thou hast rightly said, there was not +a Quaker heard of indeed, though there were many Christians heard +of then. By this you yourselves do confess, that you are a new +upstart sect, which was not at other times in the world, though +Christian saints have been always in the world. Friend, here like +a man in the dark, in seeking to keep thyself out of one ditch, +thou art fallen into another; instead of proving yourselves no +false prophets, you prove yourselves no Christians, saying, There +was not a Quaker heard of then. But if Quakers had been Christians, +then they would have been heard of the glory of God, and his +Christ. + +Again to defend thyself thou throwest the dirt in my face, saying; +IF we should diligently trace thee, we should find thee in their +steps, meaning false prophets, through fained words, through +covetousness making merchandise of souls, loving the wages of +unrighteousness. + +Friend, dost thou speak this as from thy own knowledge, or did any +other tell thee so? However, that spirit that led thee out this +way, is a lying spirit. For though I be poor, and of no repute in +the world, as to outward things; yet through grace I have learned +by the example of the apostle to preach the truth; and also to +work with my hands, both for mine own living, and for those that +are with me, when I have opportunity. And I trust that the Lord +Jesus, who hath helped me to reject the wages of unrighteousness +hitherto, will also help me still, so that I shall distribute that +which God hath given me freely, and not for filthy lucre's sake. +Other things I might speak in vindication of my practice in this +thing: but ask of others, and they will tell thee that the things +I say are truth: and hereafter have a care of receiving anything +by hearsay only, lest you be found a publisher of those lies which +are brought to you by others, and so render yourself the less +credible; but be it so. + +And as for your thinking, that to drink water,5 and wear no hatbands, +is not walking after your own lusts; I say, that whatsoever men do +make a religion out of, having no warrant for it in the scripture, +is but walking after their own lusts, and not after the Spirit of +God. Thus have I passed thy 23d page. + +And lest you should think that the Quakers are not such as condemned +me and others for preaching according to the scriptures; as you +would fain clear your selves of this charge laid against you in +my book, by your saying, you deny the accusation to be true upon +any of the Quakers. I shall therefore tell you of your sister Anne +Blackly, who did bid me in the audience of many, "To throw away +the scriptures." to which I answered, "No, for then the devil +would be too hard for me." + +And again, because I said, The man Christ Jesus was above the +clouds and the heavens, now absent from his people in the world, +touching his bodily presence; she said, I preached up an idol, +and used conjuration and witchcraft. which things I should rather +have desire her to repent of, than to make her a public example +for others to take warning by; but that it is expedient that your +folly be laid open, that others may fear to do as you have done. + +But farther, thou chargest me with a loud crying out against Christ +within. This is thy throwing of dirt in my face again, for I have +said it often, that if any man have not the Sprit of Christ he is +none of his. + +Again thou sayest that in page 203, I do take in hand to prove or +discover that the doctrine of Christ within, is a false opinion. + +Thou dost also here speak falsely of me, for all that I take in hand +to prove, is this, that they hold a false opinion (and principles +too) who hold up a Christ within, in opposition to Christ without, +who is the Saviour; as doth plainly appear by my following discourse, +if you read from page 203 to the end of my book. + +But in the next place, after much railing, thou comest to the place +where I again ask this question, "doth not the scripture make +mention of a Christ within?" + +To which I answer, Yes, and he that hath it not is note of his. But +to lay open my folly at last thou sayest, Doth not the scripture +say, Christ is within you, except ye be reprobates? and is not +this thus much, are not all they reprobates (say you) but they in +whim Christ is within? + +Ans. They are indeed reprobates who have not Christ within them; +but now, how is thy folly manifest? that in one place thou shouldest +confess some are reprobates, who have not Christ within; and yet +in page 18, of thy book thou sayest, it is given to every man. +And in page 26, of thy book, thou sayest, that a measure of the +Spirit is given to every man, and is given within him too, though +the scripture declareth the contrary, and thyself also now at +last. It is well thou dost recant so much, as to eat thy first +words at the last, or at least to show thyself unstable in judgment: +Friend, thou mayest see, the more thou dost fight against the +truth, the more thou foilest thyself: Partly by helping of it, +and partly by contradiction thyself. + +One thing more thou dost befool thyself with; and that is, in that +thou in the first place sayest thou ownest the words in my book, +and yet hath spent some four sheets of paper to vent thy thoughts +against them. + +But peradventure thou wilt say; those words that I own are not those +that I speak against, but the other. to which I answer, There are +many things in my book spoken of by me that are truth, which if +you own, you must leave professing your self a Quaker. As, + +1. That that man that was born of the virgin Mary, called Jesus +(I say you will not own) that he in his own person, by himself +without us, die completely bring in everlasting life for us, by +offering up himself once for all upon the cross. + +2. That Christ who wrought out redemption for his children, did +after he had wrought it out, go away from them, and not into them +in his person. + +3. That he ever liveth, that very man to make intercession in his +person, in the presence of his Father without, until the end of +the world. + +4. That that very man who did go away from his disciples into +heaven, will come again personally the same man the second time, +and before him shall be gathered all nations, and he shall judge +them for their sins: and take his to himself, who shall soul and +body be with him to all eternity; these things (I say) thou couldest +not own, though they are the truth of God. But leaving thee to the +great God, who will give thee according to thy works, in this as +in other things: I shall come to thy answers to my queries. + +Query 1. The first query that I propounded is, If thou sayest that +every man hath a measure of the Spirit of Christ within him, why +say the scriptures, "Some are sensual, having not the Spirit." And +when Christ telleth his disciples, of sending them the Spirit, he +saith, the world cannot receive it. Here in the first place thou +hast not only answered deceitfully, but hast also corrupted my +words in laying down the query, in that thou didst leave out some +words, for thou didst lay it down thus: "If thou sayest that every +man hath a measure of the Sprit of Christ within him, why say the +scriptures, some are sensual, having not the Spirit:" and Christ +saith, "The world cannot receive it." (Reader, compare them both +together.) + +Now thy answer, is, "Some are sensual, having not the spirit, +because they receive it not, and some cannot receive it, because +they believe not on him from whence it comes." Yet sayest thou, +"The measure of the Spirit is given to every man to profit withal," +as the scriptures say: when there is no scripture faith, a measure +of the Spirit is given to every man to profit withal. But again, +see here thy strange confusion. 1. Say, some have it not. 2. To +say every man hath it. but you would make a difference between +having and receiving: but I tell thee, he that hath not received +it, hath it not (Jude 19). + +Query 2. My second query was, "What is the church of God redeemed +by from the curse of law? Is it by something done within them, +or by something done without them?" If you say, it is redeemed by +something that worketh in them, then why did the man Christ Jesus +hang on the cross on Mount Calvary, without the gate of Jerusalem, +for the sins of his children? And why do the scriptures say, "that +through this man is preached to us the forgiveness of sins?" + +The answer thou givest is, "The church of God is redeemed by +Christ Jesus, which is revealed in all believers. and Christ Jesus +wrought in them mightily; and it was he that wrought in them to +will and to do." + +This is plain scripture, and the man Christ Jesus (sayest thou) hanged +on the cross on Mount Calvary: because, they wickedly judged him +to be a blasphemer, and through their envy persecuted him to death; +because he bare witness against them, and as in their account he +died, and hanged on the cross, for an evil doer. And this is one +ground (at least) why he hanged on the cross, &c. + +Ha Friend? I had thought thou hadst not been so much hardened; art +thou not ashamed thus to slight the death of the Man Chris Jesus +on the cross; and reckon it not effectually for salvation, but +sayest, the church is redeemed by Christ Jesus which is revealed +within. and to confirm it, thou dost also corruptly bring in two +scriptures. + +The one saith, "Whereunto I also labour according to his working, +which worketh in me mightily." By which word Paul signifies thus +much, "That as God was with him in the ministry of the word, so +did he also strive according to his working which wrought in him +mightily." what is this to the purpose (See Col 1:26-30)? And +also, the other scripture makes nothing to prove, that the church +of God is redeemed by Christ within, as he is within. Only you +must corrupt the scriptures, and be transform (though ministers +of darkness) into an angel of light, if you will do any mischief. + +And now, that thy answer is false, I shall clearly prove. Fist, +because thou deniest that redemption was wrought out for sinners +by the Man Christ Jesus on the cross, or tree, on Mount Calvary; +when the scripture saith plainly, that when he did hang on the +tree, then did he bear all our sins there in his own body (1Peter +2:24). And secondly, being within; when the work of the Spirit +of Christ in believers, is to make known to the soul by dwelling +within, which way and how they were redeemed by the Man Christ +Jesus on the cross. And this I prove farther, because when thou +art forced to answer to these words, why did the Man Christ Jesus +hang on the cross on Mount Calvary for the sins of his children? +Thou sayest, because they wickedly judged him to be a blasphemer. +Friend, I did not ask thee why the Jews did put him to death? But +why was he crucified there for the sins of his children? But thou +willing to cover over thine error, goest on cunningly saying, and +though their envy they persecuted him to death, for an evil doer. +This is one ground at least, &c. + +Friend, but that thou art ashamed to own the gospel of Jesus Christ, +thou wouldest have said, he was crucified there for the sins of +the world; and by his offering up of himself upon the cross, he +did for ever perfect them that are sanctified. Nay, thou wouldest +have studied to exalt his dying there; first, by shewing what a +sad condition we were in without it; Secondly, by holding forth +the manifold and great privileges that we have by his dying for +us there. But thou art at enmity against the things of God, as is +clearly seen by those that have indeed the spirit of God in them, +and are enabled thereby to discern you. and though you say, there +is no other that can forgive sin, but the blood of god. Yet thou +deniest, that the blood of him, who was, and is truly god as well +as Man, Christ Jesus: I say, thou deniest that his blood that was +shed without Jerusalem Gates, doth wash away sin from the saints +of God: and cunningly (though not at this time uttered) concluding +that the blood of God was shed for sin on a cross within. If it +be not so, then call me liar; but it will clearly appear so to be +in your answer to my third query. + +Query 3. What scripture have you to prove, that Christ is, or was +crucified within you, dead within you, risen within you, ascended +within you? + +Thy answer is, There is no scripture that mentions every of our names +in particular. and thy standing of us, so I judge. But Christ is +within us, that we do not deny, and he is the Lamb that was slain +in the streets of the great city, which is spiritually called Sodom, +and Egypt (mind spiritually) and he is now risen, and ascended; +this we know, and leave thee to receive a further answer from them +that are led by a spirit of delusion. + +Friend, How dost thou run about the bush, seeking to scrabble up +an answer, but findest not a right one, and wouldest also fain hold +out, that Christ is, or was crucified within, dead within, risen +and ascended within; but seeing thou canst not with or by the +scriptures give an answer; then see in thyself left of them, +through the strength of carnal reason, thou goest about this way. +Is there any of our names made mention of in scripture, or to that +purpose, and wouldst fain infer from thence, that because we have +names, though not mentioned in scripture, therefore, Christ is, +and was crucified within, though not mentioned in the scriptures. +Friend, they sophistry deceives thee. + +The second Argument, which is like the first, is this, He is the +Lamb slain in the streets of the great city, spiritually called +Sodom and Egypt. Now from the word "spiritually," thou wouldest +willingly infer also, that Christ is and was crucified within, +dead within, and risen within you, and therefore thou sayest, mind +spiritually. Friend, I may well mind thy spiritual wickedness, by +which thou wouldest willingly cover thy heresy, but it will not +be. Though thou dare not speak plainly in so many words, yet the +thoughts of thy heart are made manifest, by the words that flow +from thee. + +Ah Friend! That thou couldest but close with the truth, and venture +thy soul upon what was done by Jesus on the cross without the +gates of Jerusalem, for it is by and through that blood that was +there shed that we have redemption (Heb 13:12 compare with Col +1:20), and remission of sins (Eph 1:7 and 1Peter 2:24). + +Query 4. My fourth query was, Is that very Man that was crucified +between two thieves, whose name was Jesus the Son of Mary, is he +the very Christ of God, yea, or nay? + +Thy Answer is, Yes, he is the very Christ of God, which was before +the world was, by whom the world was made, who was made manifest +from Mary's womb, and was persecuted to death by the Scribes and +Pharisees, in whose steps thou treadest in asking subtile questions +to ensnare the innocent, as they did. Read thy example (sayest +thou) and thyself to be an enemy to God's Christ. + +This Answer is doubtfully given, I did not ask thee whether he +was the Christ of God, that was before the world was; but I asked +thee whether he was the Christ of God, that did hang between two +thieves on Mount Calvary. Now I know the Christ of God was before +the world was; but thou art afraid to look upon him, as suffering +on the cross on Mount Calvary, between two thieves for our sins. +But contrary-wise, wouldst willingly own him to be no otherwise, +but as he was before the world, which thing is very dangerous; +for he that doth so, doth lay aside all things, that in his own +person he did in the flesh that he took from the Virgin Mary, as +to justification and salvation; only supposing him to be but an +example, and so bespatters all his merit and righteousness, by +your false conclusions, which in his own person he accomplished +for our justification. + +And Friend, hadst thou not been afraid of thyself, thou wouldst +have been so far from calling these my queries, subtil questions, +that thou wouldst have owned them, and have given a sober Christian +answer to them, instead of a railing accusation. But it matters +not, it hath but made thee shew thyself the more, which peradventure +for a time might otherwise have lien hid. + +Query 5. My fifth query was, "Is that very man with that very +body within you, yea, or no?" to which thou answerest: "The very +Christ of God is within us, we dare not deny him; and we are members +of his body, of his flesh, and of his bones, as the Ephesians +were: they that are led with a spirit of delusion, shall answer +the rest of this thy query, if they will." + +Thy answer is nothing to the question, for I did not ask, whether +the Spirit of Christ was in thee? (though I question the truth of +that) But I asked you whether that very Man, with that very body, +(or the body of Christ that was hanged on the cross) be within you? +But I see you are minded to famble,6 and will not answer plainly. +But thou answerest, saying, "We are members of his body, of his +flesh, and of his bones, as the Ephesians were." This is nothing +to the purpose neither; for it is one thing for a man to be a +member of the flesh and bones of Christ, and another thing to have +the flesh and bones of Christ within him. What, because believers +are members one of another, must they therefore be also one in +another? No. Even so, though a believer be a member of the body, +flesh and bones of Christ; it doth not therefor follow, that +Christ, flesh and bones is within him. But thou art loth to discover +thyself in plain terms, though thou art made manifest full sore +against thy will; for thou dost here also, though very cunningly, +signify, that thou ownest Christ no otherwise, but as he is +within. And to own him no otherwise, is still against the gospel +and faith of the Apostles, who said, they were absent from him +while they were at home in the body, or here below (2Cor 5:6). + +Query 6. My sixth query was this, "Was that very Jesus, that was +born of the Virgin Mary, a real man of flesh and bones after his +resurrection out of Joseph's sepulchre, yea, or nay. The scriptures +say he was; and if so, then did that man go away from his disciples, +and not into them, as the scriptures declare; or did he with that +body of flesh go into his disciples, as some fond dreamers think." + +Thy answer is, What the scripture speaks of Christ, we own to be +truth, and own him to be what the scriptures speak of him; and all +men's imaginations of him we deny, and their false interpretations +of the scripture concerning him. and let the fond dreamers, who +err in their thoughts, be reproved; for we dare own nothing but +what the Spirit of the Lord bears witness of according to the +scriptures. And thus far I and answer in behalf of the Quakers; +and let them that are led with a spirit of delusion answer the +rest, which concerns themselves. + +This answer hath some pretended fairness in it. But yet we know +you, that you can wrest the scriptures to your own destruction; and +that is clear, in that though you say you own him as the scriptures +speak of him, yet you deny him as the scriptures speak of him in +part. And if at any time you plead on truth, it is that you might +by your corrupt dealing with that, clash against another: as for +instance: You profess you own Christ within, but withal, with that +doctrine you sill smite against the doctrine of Christ Jesus in +his person without, and deny that though that is a truth, as is +also the other. You do use the truth of the resurrection of saints, +from a state of nature, to a state of grace, to fight against that +truth of the resurrection of the bodies of saints out of their +graves; together with other things that I might add, as you +holding forth the intercession of the Spirit of Christ within, +in opposition to the intercession of Christ in his person without +in the heavens. Which things being thus done, they shew forth a +great deal either of ignorance or presumption, knowingly to fight +against the truth. And in this that thou answerest so generally, +and not particularly to the question, it is evident that thou dost +not plainly declare thy mind, but dost keep that in thy bosom, +which thou darest not manifest to the world. + +Query 7. My seventh query was, "Hath that Christ that was with God +the Father before the world was, no other body but his church?" +If you say No, as it is your wonted course; then again I ask you, +"what was that in which he did bear our sins, was, or is, the church +of god, yea, or no?" Again, if you say he hath no other body but +his church, then I ask, What that was that was taken down from +the cross? But here thou puttest a stop to the rest of my words, +with an &c. + +Thy answer is, I this thou hast not only queried, but slandered; +therefore thy slander (sayest thou) I do remove. It is our wonted +course, sayest thou, to say, that Christ hath no other body but +his church. thou art here a false accuser. But we say, the church +is Christ's body; and it is sufficient for salvation to know +Christ Jesus to be head in us, and over us, and ourselves to be +members of his body; which thou sayest is his church. And what +thou intendest by making so many foldings in one query, sayest +thou, it may be judged it is to insnare; and in that thou answerest, +thou answerest thyself for us in some things, that thou mightest +have a further ground to lay a deeper snare; we do deny thee and +thy spirit, and see thee to be only feeding in thy imaginations +upon the report of things, without the life: And thy religion +stands in disputes and controversies, and queries, and many words. +But our religion stands in the exercise of a pure conscience towards +God, and towards man; whether we speak, or be silent: These are +thy words. + +Now in my query thou sayest I slander, in that I say, you Quakers +allow of no other body of Christ; but the Church of Christ; yet +dost thou not clear thyself at all, only thou wouldest say something +to dazzle the eyes of the ignorant. But friend, if thou wouldest +have made it appear that I slandered in saying, you own on other +body but the church; you should have said yes, we do own this, +that Christ hath a body that is now in glory, ascended from his +disciples, according to the scripture (Acts 1:3 compared with verses +9-11). But thou dost only fling up a few words into the air, that +thou mightest thereby puzzle thy simple reader. But I bless God, +for my part I do see thee, that thou dost, like a beguiled man, +seek by all means to beguile others. And whereas thou sayest, It +is sufficient to salvation, to know Christ Jesus as head in us, +and over us. To this I answer, whatsoever thy meaning is by these +words, yet there are none shall be saved, but those who through +the mighty operation of the Spirit of Christ, are enabled to apply +what the man Christ Jesus the Son of Mary hath done and suffered, +and is now a-doing for sinners and saint, (and for him) in the +presence of his Father, now ascended in his body of flesh and +bones, from his children which are alive in this world. I say, there +are none shall be saved, but those that are thus established, or +shall be so, as is clear from these (1Peter 1:18,19; 2:24; 3:18,22.; +4:1; 2Peter 1:17; Heb 7:24,25; 10:7,9; 13:12; 1Tim 2:5,6; Eph +1:7; Acts 13:37-39) with many other scriptures. And again, when +you say, I answer you in something, if you mean, that the body +in which he did bare the sins of his children, is his church (for +that is partly my query,) then I do say, that your doctrine is +desperate and devilish; and you do thereby undervalue the death, +blood, resurrection an ascension, intercession and second coming +again of that man for salvation; and therefore for a better +satisfaction to all who may read your book, I entreat you to +answer, "Did he bear our sins in that body which is his church, +or did he bear our sins in that body that did hang on the cross +on Mount Calvary?" Answer plainly I beseech you. + +And now friend, passing by the rest of thy brawlings, I shall come +to thy several queries, and shall answer to them in the simplicity +of my soul, not laying down any doubtful expressions, but in all +plainness, and not as you do, for the better understanding of them +by those that read them. + +These be the Quaker's Queries, and my Answers to them. + +Query 1. "Is any man justified in the sight of God, but he that +followeth Christ; and is it not a work to follow Christ, yea or +nay, and what is the sight of God." + +Ans. He that followeth Christ; aright, must first believe in Christ; +for how shall they follow him, in whom they believe not. Now then +the scripture saith, He that believeth on the Son hath everlasting +life (John 3:16-18), so then we are justified by believing; and +if so, then to follow Christ is rather a fruit of our believing, +that justification itself. And whereas you ask, What is the sight +of God? I answer, To be justified in the sight of God by Jesus +Christ, is for God to look on such poor creatures as we are; as +complete, without spot or wrinkle, in the obedience of the man +Christ Jesus; who otherwise could not behold them in love, because +of their iniquity (Hab 1:3). + +Query 2. "Whether will that faith justify a man which hath not +works, seeing the scripture, or the Apostle saith, faith without +works is dead; and what is that which worketh faith; and where is +it, within, or without?" + +Ans. That faith that hath not works is dead, being alone. Yet it +doth not follow, that all that have works, have faith. No; but +contrary-wise, men may have works, yea, the works of the law of +God too, and yet be under the curse (Gal 2:10-13); which they could +not be if they had saving faith. So then, if faith without works +is dead; and again, if men may have works, and yet no faith, no +saving faith, I mean: Then it will be good to inquire, what it is +to have a right faith, which doth bring forth right good works; +and who have works without a right faith. And + +(1.) A right saving faith, is, for a man to be enabled of God's +holy Spirit, to lay hold on what the man Christ hath done in his +won person, when he was in the world? as his birth, righteousness, +death, blood, resurrection, ascension, and intercession; and to +apply the virtue and merit thereof to himself, so as to see himself +saved thereby (Rom 4:24,25). Being justified freely by his grace: +How? Even through the redemption that is in Christ Jesus. Whom +God hath set forth to be a propitiation, or reconciler, through +faith in his blood, &c. Again, "Be it known unto you,--that through +this man is preached unto the forgiveness of sins: And by him all +that believe: (Mark, all that believe; namely, in his blood which +was shed on Mount Calvary) are justified from all things, from which +ye could not be justified by the law of Moses" (Acts 13:38,39). +If the faith that applies these things be of the operation of +God, it is very much accompanied with good works. "For the love +of Christ constraineth us; because we thus judge, that if one died +for all, then were all dead, and that he died for all, that they +which live (namely by the faith of this, that Christ died for all +(Gal 2:29)), should not henceforth live unto themselves, but unto +him which died for them" (2Cor 5:14,15). But + +(2.) they that deny the merits of the birth, death, righteousness, +blood, &c. of the man that was born of Mary, which he fulfilled +in his own person, by himself (Heb 1:3). I say, they that do not +venture their souls on these glorious, mysterious truths, but deny +the belief of them to be sufficient of themselves to save from +hell, and all other things, and doth expect that salvation should +be obtained by some thing that worketh in them, by working in +them. It is impossible that these, though they may be, touching +the righteousness of the law blameless, (as Paul was while he was +a persecutor (Phil 3:6)), to be saved hereby. Wherefore? because +they seek it not by the faith of Christ, but as it were by the +works of the law (Rom 9:30,31). + +And whereas you ask me, "What is that which worketh faith? And +where is it, within or without?" I answer, That which worketh +saving faith, is the holy spirit of God, which is renewed through +the hearing of the word, preached by the apostles or ministers of +Jesus Christ: Now the Spirit when it doth work, it entereth into +the soul, and as I said before, doth enable the soul to believe, +and lay hold on the merits of the son of Mary, Jesus Christ. For +saith he, when he is come, he shall glorify me, for he shall take +of mine, and shew it unto you (John 16:14). + +Query 3. "Whether any be justified but he that is born of God? And +whether doth he that is born of God commit sin? And is that within +the creature, or without, that worketh the new birth?" + +Ans. Justification may be taken two ways, (1.) either in the sight +of God, or in the sight of the soul, or creature; my meaning is, +that all that are or shall be saved, are justified in the sight +and foreknowledge of God before the foundation of the world (Eph +1:4). According as he hath chosen us in him before the foundation +of the world, &c. Having predestinated us to the us to the adoption +of children by Jesus Christ unto himself. And again, "Moreover +whom he did predestinate, them he also called; and whom he called, +them he also justified; and whom he justified, them he also +glorified" (Rom 8:30). Mark, all these thing are spoken as being +already done; predestinated, called, justified, glorified. He +doth not say, they shall be, but he hath done it, that is, in and +according to the foreordination of God. (2.) Saints are said to +by justified in their own sight or knowledge, as when God doth +make manifest to the soul, what he had determined before should +be done. "Be of good cheer, thy sins are forgiven thee." this is +justification in the sight of the creature. And whereas you ask +me, "do they that are born of God commit sin?" To this I answer, + +They shall never commit the sin against the Holy Ghost, as is the +meaning of that place (1John 5:16-18). There is a sin unto death, +and there is a sin not unto death.--He that is born of God sinneth +not, but keepeth himself; and that wicked one, (mark, that wicked +one, the sin unto death,) toucheth him not: But they that are +born of God notwithstanding, do daily sin, as it is evident (John +3:2). "In many things we offend all," saith he, I and you, all of +us. And again, if we say that we have no sin we deceive ourselves, +and (instead of having no sin) the truth is not in us (1John +1:8). And who can say, my heart is clean? There is none righteous, +no not one. And again, "There is not a must man upon earth that +doeth good, and sinneth not" (Eccl 7:20). And I am confident, that +while some would persuade others that they have no sin, their own +consciences tell them they lie; and if it be not so in the rest, +it is because they are hardened, and given to believe a lie. + +As to the latter part of your query, I answer; The new birth +is wrought through hearing of the word preached. And yet not by +conscience, nor by the obedience to the law, or dictates of nature; +but by the Spirit coming into the soul, and shewing its lost +condition without the obedience of the Jesus of Mary, the Son +of God; and his freeness and willingness to communicate, or give +himself, and all his things unto it; which being done, the man is +thereupon given up to god, and is become a new creature. I might +spend much time in speaking to this, but I forbear, because of +itself it is enough to fill up a small volume. + +Query 4. "If Christ hath enlightened all men as he is God (as thou +confessest) then hath he not enlightened all men as he is the Son +of God? and is not the light of God sufficient in itself, to lead +to God all that follow it, yea, or nay?" + +Ans. (1.) Christ as he is God, doth enlighten every man that comes +into the world, which light is conscience, or otherwise nature +itself, which doth also convince of sin (John 7:9). Yet Christ +as he is God; doth not give unto every man that spirit that doth +lead to eternal life, for all men have it not (Jude 19). (2.) Christ +as he was and is the son of God before the world was, being one +in power, and being with his Father, hath enlightened every one +that comes into the world, as aforesaid; but hath not so neither +given them his spirit. "Some are sensual," &c. (3.) Christ as +God-man, or as he came into the world to die for those whom before +as God he knew and loved; I say, he doth not in this way neither +enlighten every man with the saving light of life, or give unto them +his holy Spirit. No, they that have been, and now are believers, +do know and can remember, that all the time of their unregenerate +state, they were without Christ (Eph 2:12). so that here is no +way or room for your doctrine, take it how you will, Christ hath +not given to every one his Spirit. + +Second Part of the Query. Is not the light of God sufficient in +itself, to lead to god all that follow it, yea, or nay? + +Ans. (1.) As I said before, some are sensual, and have not the Spirit +of Christ. (2.) No man can come to God as a Father by adoption, +but by Jesus Christ; then it must needs be that all men, though +they do follow that light which is given to every man, it is not +able to lead to God as a Father in the Lord Jesus Christ. Ye this +light that every man hath, will shew a man there is a God, and that +this God is eternal; and also will clear out something of him, to +them, by the things that are made. But now, if this light would +lead to everlasting life, then might the devils also be delivered +from everlasting damnation; seeing they also do know god as a +creator and revenger of sin, more perfectly than any natural man +in the world, though not as a Father by adoption. + +But you say, Doth it not lead to God all that follow it? Answ. (q.) +Not to be saved, though to be condemned, through the weakness and +unprofitableness of that light, or conscience, or the law, call +it either, and I clear it thus: Because, if that light that every +man receives, were able by our following it, to save us, then Christ +needed not to gave suffered, seeing all men had that light. (2.) +If that light that every man hath, which is conscience, were able +to lead a man to justification by following it; that promise was +made in vain by Jesus the Son of Mary, when he said, "I will send +you; [Mark, I will send you] the Spirit, and he shall lead you +into all truth:" for they had a light before. But it is evident, +that that was not sufficient, because they must have another sent +them by Jesus Christ, and that must be that Spirit. + +Query 5. "Whether is not the same light in him that hates it, as +it is in him that loves it (John 3). If there be a difference in +the light, show it wherein; whether in the nature, or otherwise?" + +Answ. (1.) That scripture quoted in John 3. "Light is come into +the world," &c., is not meant of that light, or conscience, that +every man hath; but the Man Christ Jesus is speaking there of +himself, as God-man, come into the world, born of the Virgin, if +thou compare verses 19-21 with 14-18 of the same chapter, it is +clear, for they all do speak of the same thing; namely, the Son +of Mary. And again, saith he, "I am the light of the world." Now +the man Christ, though he was then in the world, and walked up +and down in the same, yet he was not within any man in the world +as man, (though he calls himself the light thereof) though he +was in some; I say, in some, as God by his Spirit. Now the light, +which was the Man Christ, was the very same, whether loved by some, +or hated by others; but if you conclude every man hath Christ, +or that light spoken of there (John 3), within him; that I deny, +having proved the contrary. But (2.) Whether is there a difference +in the light? Answ. There are more lights than one, there is a +light that may be suspected to be darkness, where he saith, "If +the light that is in thee be darkness," &c. Again, there is the +light of the law (Prov 6:23). Again, conscience also will convince +of sin. Now there is none of these that can save a sinner from the +evil of his ways. Take the best of them, which is the righteous +law of God, that cannot. For had there been a law given, which +might have given life, then verily righteousness had come by the +law: But if you conclude that righteousness, or everlasting life +cometh by the law, you must conclude this again; that Christ +did die in vain (Gal 2:21). So then these things being not able +to save the soul, the next thing is, the Son of God, the Son of +righteousness arising with healing under his wings; he is also a +light, and indeed the saving light, for surpassing all the other +mentioned. + +Now though Christ doth not differ in himself, yet there is +a difference in the power of these lights; the law and Christ, +the one not being able to save, the other being able. And again, +there is also a difference in the nature of them; the one being +a condemning light, the other a saving light. It is Moses that +accuseth you (saith Christ) even Moses in whom ye trust: But do +not think, saith Christ, that I will accuse you to the Father: No, +saith he, it is Moses, or the law given by him. But again, where +Christ speaks for himself as a Saviour, he saith "God sent not +his Son into the world to condemn the world; but that the world +through him might be saved" (John 3:17). So that I say, (a.) That +light spoken of (John 3), which is the Man Christ, is not in every +man that comes into the world. (b.) That the Man Christ, or the +light spoken of there, is not against himself. (c.) There is the +light of the law, conscience, and nature itself, which are in all +men, which things are altogether insufficient to save a man from +death, by his seeking of justification thereby. again, there is +Jesus Christ, he is the Saviour, but not in all men. And again, +neither is the Man Christ Jesus the condemning light. + +Query 6. "Whether is it possible, that any can be saved, without +Christ manifested within? If no, then whether is not the doctrine +of salvation, which is only necessary, to preach Christ within: And +is not the whole mystery of salvation, God manifest in the flesh?" + +Answ. There can none be saved, but they that have the Spirit of +Christ given unto them. But it is not the Spirit of Christ given to +the elect, that doth work out the salvation of their souls within +them, for that was obtained by the blood of the Man Christ Jesus +on the cross (Heb 9:19 compared with Heb 13:12). + +Again, every one that is, or shall be saved, must, and shall have +the Spirit of Christ within them; yet doth it not follow, that to +preach Christ (only) within, is the only doctrine of salvation. For +then also the preaching of the blood of Christ shed on the cross, +as I said before, must be of non effect. But he that doth preach +the doctrine of salvation aright, must first begin to preach that +doctrine that Paul preached in 1Corinthians 15:3,4. "For I delivered +unto you (saith he) first of all that which I also received, how +that Christ died for our sins according to the scriptures; and that +he was buried, and that he arose again the third day according to +the scriptures." Now Christ, or the Spirit of Christ, is received +by such preaching as this is, as is clear from that scripture (Acts +10:38-44). Where Peter speaking of the word that was published +throughout all Judea: "How God anointed Jesus of Nazareth (or +which dwelt at Nazareth) with the Holy Ghost and with power: who +went about doing good, and healing all that were oppressed of the +devil; for God was with him. And we are witnesses of all things +which he did both in the land of the Jews, and in Jerusalem; (saith +Peter) whom they slew and hanged on a tree: Him God raise up the +third day, and shewed him openly; Not to all the people, but unto +witnesses chosen before of God, even to us, who did eat and drink +with him, after he rose from the dead. And he commanded us to preach +unto the people, and to testify that it is he which was ordained +of God to be the Judge of quick and dead." And is that all? No, +But "to him give all the prophets witness, (to hem, even Jesus +of Nazareth whom the Jews crucified on the tree) that through +his name whosoever believeth in him shall receive remission ( or +forgiveness) of sins." Now mark. And "while Peter yet spake these +word, the Holy Ghost fell on all them which heard the word." While +Peter spake these words, that by Jesus of Nazareth forgiveness +of sins was preached to them that believe in his name, "the Holy +Ghost fell on all them that heard the word." Namely, which Peter +spake: This is the way in which the Spirit is given? namely, by +preaching a crucified Christ. + +But now, no man can be saved without Christ, or the Spirit of Christ +be given to him, because he cannot be able to lay hold savingly +of, and to hope for that glory that Christ as he is God-man hath +accomplished in his own person without, unless he have the Spirit. +But farther, thou sayest; Is it not the whole mystery of salvation, +God manifested in the flesh? + +Answ. Truly, to know that God out of love to poor sinners, did in +the fulness of time send forth his only begotten Son, who is equal +with his Father, to be born of a woman, and made under the law, +might receive the adoption of sons; this is to know the mystery of +godliness. Therefore, when the scriptures say, God was manifested +in the flesh, they mean, God sent forth his Son, which was and is +the word of God, God himself, and he was made flesh (John 1:14). +And so in the nature of man he did become the Lamb of God, or the +sacrifice of God, that doth take away the sins of the world (verse +29). Now here I might enlarge abundantly, but that would not be +tedious. + +Query 7. "Whether is it not possible, that many may profess as much +of Christ without, as thou hast said of him, and yet be damned; +and if this be the faith to profess him born, dead, risen and +ascended without; then is there any unbeliever in England? seeing +all in the outward sound believes, and professes as much as thou +hast said. Yea, or nay?" + +Answ. 1. I know there are many that do profess in word, that Christ +was born, dead, risen, and ascended without, and yet may be damned. +Yet he that doth really, with the faith of the operation of God, +believe these things, and doth also apply the virtue and merit of +the same to themselves for justification and life, shall be saved. +"If thou shalt confess with thy mouth the Lord Jesus, and shalt +believe in thine heart that God hath raised him from the dead, thou +shalt be saved" (Rom 10:9 And also 1Cor 15:2). "By which also ye +are saved, if ye keep in memory what I preached unto you.." What +was that? why, "how that Christ died for our sins according to +the scriptures; and that he was buried, and rose again," &c. + +(2.) It is not faith, only to talk of him with the mouth, but as +I said before, to believe the same by the operation of the Spirit +in our hearts. If this be faith, (sayest thou) to profess him born, +dead, risen and ascended without, then is there any unbeliever in +England? [I reply] All that profess this do not truly believe it; +for to profess in word alone, and believe in heart, are two things. +Secondly, If to profess this were the Faith, yet for the Quakers +will not profess him ascended without, neither making intercession +without, but contrarywise strike at this doctrine. + +Query 8. "Whether hath that man faith in Christ that is not changed +in the nature, and is not the liar and slanderer an unbeliever, +and of the cursed nature, yea or no?" + +Answ. He that hath faith in Christ is a new creature: and the liar +and slanderer is and unbeliever: and if he live and die in that +condition, his state is very sad, though if he turn quickly, or +else look to yourselves, for you are the men, as is clear by your +discourse. + +Query 9. "Whether [doth] and [man] receive Christ, who receives +him no into him? if not, show how Christ can be received, and +whether many professes him not which never received him." + +Answ. Christ as he is Man, as he was a sacrifice for sin, cannot +be received really and personally into any, but yet, he that doth +indeed receive the gospel, and believe that he was a sacrifice +upon the cross for his sins, doth and hath also received his Spirit +into him, which giveth him the comfort of these things (John +14:26). And there are very many that profess him, that at the day +of judgment will fall short of eternal life, notwithstanding all +their profession; for as I said before; it is not the professor, +but the sound believer that shall be saved by him. But let the +reader mark, how thou condemnest thy own doctrine by this query, +for thou grantest many profess Christ that never receive him. How +then hath every man Christ, or the light of Christ within him? If +it be within him, either he must receive it, or snatch it by force +against the will of another, however the scripture saith, what is +it that thou hast not received; (yet all men have not received +that) (Jude 19). + +Query 10. "Whether to preach for hire, for gifts and rewards, and +to divine for money, and to make merchandise of the people for +so much a year for preaching to them, be not true marks and signs +of false prophets? or can any give truer signs of false prophets +than Isaiah and Micah give, yea or nay?" + +Answ. There are a company of dumb dogs that are crept into the +nation, that love give ye, and desire to bear rule by their means; +and they are every one for his gain from their quarter. there are +a company of wolves crept out also, having wrapped themselves +about with sheep's clothing, and these are both alike abominable +to the Lord. Neither can a man give a more right description of a +false prophet, than the prophets and Christ with his apostles did +give, therefore examine yourselves. + +Query 11. "Whether must not the devil be chained before Christ +reign, and what is that which chains him, and whether art thou +come to one of the days of the thousand years, yea, or no?" + +Answ. Christ hath two several times wherein Satan must be bound +by him, one is at the conversion of sinners, the other when he +shall come the second time, and personally appear, and reign, in +the world to come. Again, "Whether I am come to one of the days +of the thousand years?" [I reply] No, because he that doth reign +with Christ one of these days, shall live and reign with Christ +a thousand years (Rev 2:4). But there is never a believer in the +world, that doth, or in any likelihood shall live half so long, +before they die or be changed at the coming of the Man Christ +Jesus. + +Query 12. "Whether dost thou know any Christ, preach or profess +any Christ who hath not lightened every man that comes into the +world with the light of life, or of condemnation; and is he not +a deceiver that exhorts people for salvation to any other thing +than the light of Christ, yea, or no? And how hath Christ lightened +every man if not within him?" + +Answ. That Christ I preach, is the Christ of God, who as he +is God hath enlightened every man that comes into the world with +conscience, and the law, which is the light of condemnation, but +not of life; For the law is the ministration of condemnation (2Cor +3:7,8). And all men have the law and conscience: but these will not +save them. Again, there are some that do indeed enjoy the light of +life. And whereas thou askest, is not he a deceiver, that exhorts +people to anything else than the light of Christ? Answ. He that +telleth any man that the ministration of condemnation will save +him, which is the law, he is a liar, and a deceiver: but he that +exhorts people to lay hold on what the Man Christ Jesus hath done +in his own person for sinners, and presseth souls to venture upon +that for salvation, preacheth the truth. Christ hath given to +every one the law, and conscience within him: yet these are not +able to save him, but let him follow the righteousness of the law +never so much, yet if he be not directed of God to fly to Jesus +the son of Mary, and to what he hath done in his own person for +them he shall never be saved (Acts 4:12). + +Friend, Thus have I with all plainness of speech answered thy +queries, and I fear not at all, but I have spoken the truth as it +is in Jesus. And as for committing them to the judgment of others, +as thou wouldst have me; let others say what they will, I am sure +I have spoken the truth of God; and I make no question but at the +second coming of my Lord Jesus from heaven to judge the world, +these things I shall not be ashamed of; neither am I now; but +am ready, if God shall give me life, to speak the same things to +any man, face to face; and I desire thee, and all, even as many +as shall read or hear this treatise, to consider, and look to +themselves, lest they sin against God so much in their lifetime +by rejecting these truths, that it shall never be forgiven them +to all eternity, though they repent them of their rejecting the +same. There is one thing more to which I shall speak a few words, +and that is to a few words written at the end of thy book, which +is called the postscript, wherein is several charges against myself +and some others, which I shall speak somewhat to. + +The first is against John Burton, thus: John Burton said in a +discourse with some friends, that Christ had two bodies, and one +of them is out of the sight of the saints. My brother Burton being +absent, I shall answer for him concerning the charge laid against +him. And therefore, that Christ, who is and was before the world +began, God equal with his Father, did in the fulness of time take +upon him a body from the Virgin Mary, which was so prepared by +God his Father, it is evident in scripture; and in it after he had +lived a while in the world, he did hang on the cross, was taken +down thence again, and laid in Joseph's sepulchre, was raise again, +and ascended away from his disciples therewith into glory (Acts +1:3,9-11). + +Again he hath another body, and that is his church (Eph 1:23). Now +that he is out of the sight of his saints in one of the bodies; +namely, that which did hang on the cross, it is also evident (1Tim +4), where Paul speaking of the very Jesus, who did bear a faithful +witness before Pontius Pilate, saith in verse 16 "Who only hath +immortality, dwelling in the light which no man can approach unto; +whom no man hath seen, nor can see." That is, not with their mortal +eyes, in that glory as yet. If you say still, notwithstanding +this, that Christ as he was before the world began, hath but one +body, and that to be his church. I ask you what that was that was +taken down from the cross, and laid into Joseph's sepulchre (Luke +23:53). + +The second charge is against myself, and is this; John Bunyan +said, Christ's second coming is not his coming in Spirit, for his +coming in Spirit is no coming. + +The former part of the words, namely, Christ's second coming is +not his coming in the Spirit, those I own. But the Spirit is no +coming, is a lie, made of me by the Author, Edward Borrough. + +The former words were spoken at a meeting in Bedford, some Quakers +being present contradicting and blaspheming: And now they could +not be content with that; but they must make up all with a lie, +and publish it in print. A Quaker there and I had some discourse +concerning Christ's second coming, and he would affirm, that his +coming in Spirit, was his second coming spoken of in scripture. +Then I asked him which was his first coming? He answered, when +he was born of the Virgin, and took flesh upon him from her. Then +said I, shall easily prove, that his coming in the Spirit is not +his second coming, for I will prove that his coming in the Spirit +was before that which the scripture and you also do call his +first coming; and proved it by that plain scripture, where Peter +speaking of the prophets, saith, "searching what, or what manner +of time the Spirit of Christ which was in them (the prophets) did +signify, when it testified before-hand the sufferings of Christ, +and the glory that should follow" (1Peter 1:11 and 3:19), where +speaking of Christ's being put to death in the flesh, but quickened +in the Spirit. "by which Spirit also he went and preached unto +the spirits (now) in prison;" but when was this, only "when once +the longsuffering of God waited in the days of Noah" (verse 20). +Which was long before the first coming of Christ, so called in +scripture, for that was, as I said, when he took a body from the +Virgin Mary. + +But is seems clearly by these words that you do look for no other +coming but his coming in Spirit. O! how suddenly and unexpected +of you, will the Son of Man break down from heaven, with all his +mighty angels in flaming fire, and call you, together with all +nations to judgment. And though now peradventure you are ready to +slight the personal appearing of the Lord Jesus Christ, that Man +to judgment, only looking for a judgment within, yet you will I +am certain, very suddenly be made to pass under another judgment, +which will be more exceeding great than any judgment you shall +have here, and more terrible. As for the latter part of the charge, +which is a very lie; though I shall not trouble myself to lay it +to your charge (you have so manifestly declared yourselves already +what you are) yet I beseech you, that hereafter you would not be +so read to receive lies from others, and publish them to the view +of the world, least you appear to all men (as you do to some) to +be such as are of an accusing lying spirit. + +But farther, That Christ's coming in the Spirit is not his second +coming, it is evident; partly, in that the coming of Christ in +Spirit, was before that called in scripture, his first coming. +Secondly, he that comes the second time is he that came the first +time. Now he that came the first time was very God and very Man, +and not a Spirit only; for handle me, saith he, a Spirit hath not +flesh and bones, as you see me have (Luke 24:39). Now this same +Jesus that was very God and very Man, so born of Mary, saith, "I +go and prepare a place for you; and I (the very same as also Acts +1:10,11), will come again, and receive you unto myself; that where +I am, there ye may be also" (John 14:3). Here I might spend many +word, but it needs not; the whole current of scriptures do confirm +this thing; and therefore I shall forbear, and content myself +with this. He that will be filthy let him be filthy, for the day +is at hand. + +The Third Charge is also against me, saying, "I said there was +nothing in me, nor any man to be taken notice of." + +Though in some sense I do not deny these words, yet I know, and +am sure, that directly in this form of words, I did never lay them +down, but I pass that. Now in this sense I do not deny them, there +was nothing in me, as I was in my unregenerate estate; nor in any +man else in the same estate, that is worthy to be taken notice +of for justification. Because every unregenerate man is without +Christ, before he be converted (Eph 2:12). Wherefore remember, +that ye being Gentiles in the flesh (unconverted) that at that +time ye were without Christ. Now a man that is without Christ, +and hath not his Spirit in him, as some, yea, most men are (Jude +19). What is there in that man, that is worth the taking notice +of to justify him. + +Also converted Paul saith, "I know that in me, (that is, in my +flesh,) dwelleth no good thing" (Rom 7:18). + +As for others that are charged with things, because their names are +not also mentioned, I shall pass them by; only thus much I shall +say further to the last charge. that there is nothing in any man +by nature, before he be converted, that is worth the taking notice +of, as to seek justification thereby. And that that light which +every man hath, being at the best but conscience, nature, or the +law, let a man take notice of it, follow it, obey it never so much, +it is not able to justify the soul: For if righteousness come by +the law, then Christ is dead in vain. And as I said before, every +man hath not Christ to take notice of, though every man hath +conscience, or the light of nature in him, which is also able to +convince of sins against the law of God, yet is not able to deliver +from that curse pronounced by the Lord, against them that disobey +the law. Nay the law itself is not able to save them that do follow +it, being too weak for such a thing. And indeed god did not give +it to that end, that saints should have life by it. No (compare +Gal 2:21 with Rev 5:20), you may clearly see why God gave the law, +namely, that sins or offences might abound. But how? By discovering +sin by its workings. Now then you that follow the law, and seek +life by it, this is all you are like to have of it: You shall see +your transgression against it, made known to you by it (Rev 3:20), +and an horrible curse pronounced against you, because you cannot +give a complete continual obedience to every tittle of it. + +And now friend to thee, who hast taken in hand to answer my queries +laid down in the end of my book; I say, thou hast only wrangled +and quarrelled at them; but hast not given on plain and right +answer to any one of them. Therefor I shall leave them still to +be answered by you, or others of your spirit. You will find them +at the end of the foregoing discourse: And I beseech you to answer +them in all plainness of heart, and with as moderate a spirit +as you may. It is like there may be some addition to them: But +as I have dealt plainly and sincerely with yours, so do you deal +uprightly and plainly with mine, for the satisfaction of those +who shall read them. And here I shall draw towards a conclusion, +only speak some words to those who unawares to themselves may be +carried away with the doctrines of the Quakers: And I shall be +brief in speaking to it. The way that I shall take, shall be very +plain to be understood; for I shall not lay down any doubtful +sentence in my speech to them, nor others. First, I shall shew +you that the doctrine of the Quakers is an error, and how. Second, +Who they are that are carried away with it, and why. Third, The +way Satan takes to make this delusion, or filthy doctrine to take +place in the soul. + +First, That the doctrine of the Quakers is false, or an error, I +shall shew, + +1. By discovering the doctrine itself. Now the doctrine of the +Quakers is plainly this; namely, that every man that comes into +the world, hath the Spirit of Christ in him. Now that his is an +error is clear, because the word of God saith plainly, that some +are "sensual, having not the Spirit" (Jude 19). And again, the +unregenerate man, in the time of his unregenerate state, is without +Christ (Eph 2:12). + +2. He that will but observe the motions of that light which very +man hath within him (say they) so as to obey and close in with it +to follow it, shall undoubtedly be saved from the wrath to come. +Now this is clearly a gross error; for first, If all men have not +Christ, as they have not, then is it not an error to press men to +seek for life, by following that which is not able to give life. +Yet this they do, who labour to persuade men, yea, the souls of +men, that it is no less than the very Spirit of Christ in every +man, that doth convince of sin, when the scriptures say plainly +"the law" (Rom 3:14), "Conscience" (Rom 2:15), and nature itself +(Rom 2:14; 1Cor 11:14), will and doth convince of sin, yet none +of these is the Spirit of Christ. And the great argument that +they bring to prove that it is the Spirit of Christ, is, because +the Spirit doth also convince of sin. Now what a poor argument is +this, to say, That because the Spirit of Christ doth convince of +sin, therefore whatsoever doth convince of sin, must needs be the +Spirit of Christ. As much as to say, because the saints are called +"the light of the word" (Matt 5:14). Therefore the saints are the +Saviour of the world, seeing Christ also doth call himself the light +of the world (John 8:12), or because the moon hath, or is light, +therefore the moon is the sun. This is but sophistical arguing, +and doth beget most damnable errors and heresies in the world; but +his is the way that they take, to entangle poor souls with their +sad and erroneous doctrine, see page 22 of his book, lines 12 and +13. They say, that it must be Christ within them, that must within +them work out justification for them; when it is evident from the +whole current of scripture, that the Son of Mary was delivered +to be crucified for our offences, and his resurrection, through +faith in it, is our justification; as all along, through grace, +I have declared and cleared. And the work that the Spirit doth in +point of justification, is, to shew us what the Son of Mary hath +done an suffered in his own body on the tree, and is now doing in +the presence of his Father, in the highest heaven. + +And to help us to apply this to our souls by faith now, for a +preservative against these and the like delusions, observe, (1.) +As I said before, all have not the spirit of Christ (Jude 19; Eph +2:12). (2.) That the law, with all our obedience to it, is not able +to save, or justify any poor soul (Rom 3:20). For by the works of +the law shall no flesh living be justified, though it gives the +knowledge of sin. (3.) That there is none other way to be justified +in the sight of God, but by laying hold of what the Son of Mary +(Jesus) did do and suffer in his own person, when he was in the +world. For it is by him (and what he hath done in his own person +by himself (Heb 1:3)), that any man is justified from his sins, +and the wrath of God due to the same, by believing that his blood +was shed for their sins; as it is written, "With his stripes we are +healed" (Isa 3:5), as if their own blood had been shed for their +won sins; and that his righteousness is theirs by imputation, as +if they themselves had actually fulfilled all the law of God for +their own justification (Rom 10:4). + +Second, The second thing is, who are they that are carried away +with this delusion, and why? + +1. Not one of God's elect whom he foreknew, shall be utterly +destroyed thereby; (I do not say they shall not be led away for a +time; but they shall not be utterly destroyed) for they are kept +by the mighty power of God through faith unto salvation. But they +are such as are not indeed the elect of god, nor chosen in Christ +before the world began. Though Hymeneus and Philetus fall away, +and overthrow the faith of some, yet "the foundation of God stands +sure, having this seal, The Lord knoweth them that are his" (2Tim +2:17-19). + +2. They are such as in time past, for the generality of them were +either but light, frothy professors, or else were shaken in their +principles, and unstable therein, as saith the scriptures, They +that are deceivers do beguile unstable souls. Or if they were such +as were in appearance sober and serious in the account of others, +it was wither from these convictions thy had from the law, or else +from high notions they had of the gospel; which have both such +influence at some time on the soul (though not savingly) that the +soul will go very far in obedience to them; as for example, Herod +who was an enemy to the truth, yet for a time had such heart-workings, +being convinced by the preaching of John the Baptist, that he +feared him, and observed him, and when he heard him, he did many +things, and heard hem gladly (Mark 6:20). + +Now the reason why such people are carried away with such heresies +as these, or the like, is, + +(1.) That as they were not of the elect of God, so God by suffering +them to be carried away finally, may make it appear, that they +were not of his elect. They went out from us, but they were not of +us: for if they had been of us, they would no doubt have continued +with us. But they went out from us, that it might be made manifest +(or that men might see) that they were not all of us (1John 2:19). + +(2.) Because God will not have his church so disturbed always with +such as are not of the truth. Now there are some men that have +their time to walk with the church of God by permission, and these +men are ever and anon ready to broach their errors, even while they +are among the saints, to their trouble. Now God having a care of +his church, hath a time to suffer the devil to run through the +world with some erroneous doctrine or other, which when these men +taste, being spirited beforehand for that purpose, do presently +close in with the same, to the purifying of the church, and +the manifestation of themselves. And thus every branch which the +Lord's right hand hath not planted, shall and must have a time to +be rooted up (Matt 15:13). + +(3.) Because others that are of the right graffing in, may +notwithstanding not presume but fear, lest they also fall through +the same example of others who are already fallen, or may fall +hereafter (Heb 4:1,2,11). + +(4.) Because others may see, that it is not by their own strength +that they do stand, but freely by the grace of god, and his power +and love towards them in the Lord Jesus Christ. God hath chosen +some before the foundation of the world. Now to manifest this, +though they are even as bad as the worst by nature, yet I say, +because God will shew his power and his love, he doth preserve +some to eternal life, though others fall into eternal damnation. +Of all that thou hast given me, saith Christ, have I lost none +but the son of perdition, that the scripture might be fulfilled +(John 17:12). Many other reasons might be given why theses things +must and shall be; but I rather choose to forbear. Only this much +I have spoken, because I know it is my duty to speak a few words +unto you, that you may either close in with the truth, or else +the more clearly be left without excuse at the great day. + +Third. The third and last thing, is the way that Satan takes to +make those delusions take place in the soul. + +Now the way whereby he makes these or any other delusions to take +place in the soul, is, 1. to persuade the soul an enmity to any +thing or person that shall declare the contrary. + +1. They are given over to believe a lie; that is, to believe false +doctrine to be the doctrine of God and of Christ. And that he might +bring this to pass, he goeth about to change the names of things; +and because the law, conscience, and nature itself can convince +of sin, therefore he calleth them Christ, or the light of Christ; +saying to a natural man, one that is not yet converted, "Mind the +light within you." If they ask what light? say they, That which +doth convince of sin. If they farther ask, why, what is that? +They say, "It is the light of Christ, the light of life, or Christ +within." + +Now these things are nothing else but conscience, nature, or the +law, for a natural man hath nothing else that dwelleth within him +to convince him of sin; only these things have a new name put upon +them. And poor creatures hearing the name Christ, being ignorant +of the nature of Christ, do presently close in with these things, +supposing, nay, verily believing that these are the Spirit of +Christ. Which things being thus received, if at any time one come +and oppose them, and tell them that it is an error that they have +taken up, to think that that which is in an unregenerate man is +the Spirit of Christ, and contrarywise telleth them plainly, that +it is but their own conscience that doth convince them, or the law +written in their hearts by nature. Nay, say they, it is the light +of Christ in the conscience, when there is no scripture hath any +such manner of expressions, only a fancy of their own, taken up +without ground from the word. + +2. But the soul being possessed with this doctrine, presently its +heart riseth against anything that doth contradict it, and is filled +with a secret enmity against it. Now the way that Satan takes to +bring this about, is to persuade poor souls, that all these thoughts +that do any wise contradict the principles received, is but a +temptation of the devil. And if at any time there be the doctrine +of Jesus held forth in truth, his death, burial, resurrection, +ascension, and intercession; now without in the presence of his +Father for sinners, and that there is salvation no where else but +in the merits of the firstborn Mary, which is Jesus Christ, without +the works of the law (Rom 3:28). Presently with envy they are +enraged and cry, "Dost thou not know that every man hath a measure +of the spirit given to him? Follow that, listen to that, turn thy +mind to that, and walk in the light of that." When alas, there +is no such thing as the Spirit of Christ in every man, as I said, +and proved before at large; only the devil hath gotten this way +to call conscience Christ, the law Christ; and hereby to entangle +the soul with the name of a thing, without the thing itself. + +But now the soul is set down in its principles, and he that doth +any way confute that spirit, presently it falls a raging, and +cries out, serpent, liar, wolf, dragon, devil, be silent with thy +serpentine wisdom, and smoke of the bottomless pit. Now in this +the devil is wonderfully cunning; for least he should indeed +be discovered, he doth set the face hard against the truth, and +counteth it such a deadly enemy, that he will not, cannot bear it; +but lets fly against it all the hellish words and madness he can: +And now he begins first to cry, avoid Satan. All which is only to +harden him in whom he doth dwell, more and more against the truth. +Now he doth also harden souls in delusions, by presenting the ugly +and base conversations of a company of covetous wretches, who do +profess themselves to be the ministers of the gospel, but are not; +now poor creatures being shaking and doubtful what way to take, +seeing the conversation of these men to be wicked, and the doctrine +of these deluders covered with a seeming holiness; they presently +embrace it, saying, surely these men are in the right way; they +cry down the priests, whose lives we also see to be profane, they +are very strict in their ways, and if such be not good men, who +are? But yet that which is most taking is (through the corruption +and pride that is naturally in the heart of man) these men +propose such a way to salvation, as is in the compass of a man's +own ability, even works of righteousness done by him, which is +very agreeable to man's nature, which would willingly be saved, +but would not be altogether beholden to god for it: and these +works not being wrought by the priests or national ministers, but +by the other, though in opposition to the righteousness of Christ, +the Messias God-man, poor souls not only suck in these erroneous +principles, but are hardened in them against the doctrine of God +and his Son Jesus Christ, by their ungodly conversation; and thus +dishonour the Son of God. But come brethren, let us be patient, +stablish our hearts, wait but a while, and I doubt not but you +will see that those who dishonour our Jesus shall soon be brought +down, both Ranters, Quakers, priests, and people also, that shall +continue in opposing him either in doctrine or practice; for our +God hath said, "Ah! I will ease me of my adversaries." + +Now, a few words more to those who do believe in Christ aright, +and lay him for their foundation. + +First, Bless God that you are not carried away with the delusions +that are on foot in this generation. Secondly, See that you are +labourers after a more experimental knowledge of our Lord Jesus +Christ; fly more to his birth, death, blood, resurrection, ascension +and intercession: and fetch refreshing for your souls more and +more from him without, through the operation of his Spirit within; +and though the fruits of the Spirit be excellent, and to be owned +where they are found; yet have a care you take not away the glory +of the blood of Christ shed on the cross without the gates of +Jerusalem, and give it them; which you will do, if you do content +yourselves, and satisfy your consciences with this; that you find +the fruits of the Spirit within you, and do not go for peace and +consolation of conscience to the blood of Jesus shed on the cross. + +Therefore learn of the saints, or rather of the Spirit (Rev 5:9). +who teacheth to sing this song, "Thou art worthy to take the +book, and to open the seals thereof, for thou wast slain, and hast +redeemed us to God by thy blood." + +And as for you that cannot yet well endure to think you should +be justified by the blood of the Son of Mary shed on the cross +without the gate, I say to you, "Kiss the Son, lest he be angry, +and ye perish from the way, when his wrath is kindled but a little. +Blessed are all they that put their trust in him" (Psa 2:12). + + +FOOTNOTES: + +1 Bunyan's epistle to "Some Gospel Truths Opened." + +2 For the proof of this, read the good love of God to David, Peter, +and others, which did most woefully sin again after they were +converted. + +3 Here is another of his false accusations of me. + +4 See margin of the bible.--Ed. + +5 There is nothing new under the sun. It appears from this that +there was a tee-total movement in the time of the commonwealth. +For the meaning of hatband, see editor's advertisement.--Ed. + +6 "To famble," to falter, or stammer in speech: obsolete.--Ed. 4 + +*** + +A DISCOURSE UPON THE PHARISEE AND THE PUBLICAN + +WHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE +NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT +OBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS. + +WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE +PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE +PUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF +THE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE +GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES +THEM BY IMPUTING CHRIST'S RIGHTEOUSNESS TO THEM. + +BY JOHN BUNYAN, AUTHOR OF THE PILGRIM'S PROGRESS. + + + +ADVERTISEMENT BY THE EDITOR. + +This important treatise unvails, in few but telling words, the +nature of prayer, about which mankind has made most awful mistakes. +Multitudes conceive that the heart-searching God can be influenced +and propitiated by eloquent words and forms of prayer; whilst the +few, who are taught by the Holy Spirit, feel and know that the +ardent desire, the aspirations, the fervent wishes of the mind, +can alone be accepted by the Eternal; and even then only through +the merits of the Redeemer. + +The first edition appeared in 1635, and it soon became a very +popular book. The use and application announced at the end do not +appear to have been published, unless the author meant one of his +later productions to answer that purpose. The twelfth edition has +no date on the title page; to it is added Bunyan's last Sermon, +and his dying sayings,--"Licensed, Sept. 10th, 1688"; but this +announcement had been probably continued from some earlier edition. +The number of cheap reprints of this little volume may account, in +some measure, for the amazing errors which crept in and deformed +the book; for with the exception of "Grace Abounding," "The +Pilgrim," and "The Holy War," few books have been so carelessly +and disgracefully printed. For more than a century Bunyan has +been represented as saying, "How did God deal with sinners before +his righteousness was actually in being." In fact, no reader can +conceive the mutilated state in which this valuable treatise has +been published, unless by actual comparison with those printed +before the author's decease. Some considerable omissions, doubtless, +arose from political causes. Bunyan died very shortly before the +glorious revolution in 1688,--and in drawing a faithful portrait +of a publican or tax gatherer, he supposed the country to be +conquered by a foreign power. "Would it not be an insufferable +thing? yea, did not that man deserve hanging ten times over, that +should, being a Dutchman, fall in with a French invader, and farm +at his hands, those cruel and grievous taxations, which he, in +barbarous wise, should at his conquest lay upon them; and exact +and force them to be paid with an over, and above of what is +appointed." He goes on to argue, that if this would be a severe +trial at the hand of a foreigner, how much more oppressive would +it appear if exercised by a fellow countryman. "If these things +are intolerable, what shall we think of such men as shall join to +all this compliance with a foreign prince, to rob the church of +God? yea, that shall become a man in power under them, to wring out +of the hand of a brother, his estate; yea, his bread and livelihood." +These paragraphs, and much more, were omitted, probably, from +a fear of giving offence to the new government, and, until the +present edition, they had not been restored. In Bunyan's time, +severe and awful persecutions fell upon the church of God in +England, and he must have felt the utmost compassion, mingled with +deep abhorrence, for those emissaries of Satan, the Informers, who +plundered mercilessly all who refused obedience to the order of +common prayer. These men, aided by fanatic justices and clergymen, +reduced many pious families to the severest sufferings, while +thousands fled to the wilds of America for that refuge among men +called savages, which was denied them by their much more savage +countrymen. It is distressing to read the narrative, published in +1670, of those proceedings in Bedford, while Bunyan was an inmate +in its jail. The porters, charged to assist in carrying off the +people's goods, ran away, saying, that "they would be hanged, +drawn, and quartered, before they would assist in that work"; two +of them were sent to gaol for thus refusing to aid in this severe +enforcement of impious laws. This populous town "was so thin of +people that it looked more like a country village than a corporation; +and the shops being generally shut down, it seemed like a place +visited with the pest, where usually is written upon the door--Lord, +have mercy upon us." When in the presence of the justice the officers +took all his goods from Thomas Arthur, he appealed to the humane +feelings of the magistrate on behalf of his children,--"Sir, shall +my children starve," to which he replied, "yes, your children shall +starve." All these bitter sufferings were inflicted for worshipping +God according to the directions of his holy word. Can we wonder +then that Bunyan uses hard words. He felt that state hierarchies +were anti-christian; their fruit declared that those who supported +them by such cruelties were aliens and enemies to the church of +Christ. + +As a theological treatise, this of the Pharisee and Publican is +invaluable. It is clear and perfectly intelligible to every candid +and prayerful inquirer. When our author is proving the impossibility +of a sinner's recommending himself to the divine favour by +any imperfect good works of his own, he draws a vivid picture. +A lord invites his friends to a sumptuous banquet, the provision +is bountiful and in rich abundance, when some of the guests take +a few mouldy crusts out of their pockets and lay them on their +plates, lest the prince had not provided a sufficient repast for +his friends; "would it not be a high affront to, a great contempt +of, and a distrust in, the goodness of the Lord." We are bound +to produce good works as a fruit of faith--a proof of love to him +that hath redeemed us, but not to recommend us to his favour. The +picture of such a feast drawn by John Bunyan must make upon every +reader a deep, a lasting, an indelible impression. How bitter and +how true is the irony, when the Pharisee is represented as saying, +"I came to thy feast out of civility, but for thy dainties I need +them not, I have enough of my own; I thank thee for thy kindness, +but I am not as those that stand in need of thy provisions, nor +yet as this Publican." And how excellent is the reasoning and +the Christian philosophy of that paragraph which was suppressed +after Bunyan's death. The language is bold and striking, but +it exhibits the unvarnished truth; an inward change of nature is +the only cause of good and acceptable works--good or evil actions +are but the evidences of our state by grace or by nature--they do +not work that change or produce that state. It is a soul-humbling +view of our state of death by sin, or of life by the righteousness +and obedience of Christ. Bunyan's train of reasoning on Romans 5 +is worthy of our profound consideration,--"When we were enemies we +were reconciled to God by the death of his Son." What is a sinful +man in himself, or in his approach to God, but as stubble fully +dry in the presence of a consuming fire, unless he is washed and +cleansed by the atoning sacrifice of Jesus. + +May the glorified spirit of Bunyan rejoice among the angels of +heaven, over souls converted by the instrumentality of this solemn +and searching treatise. + +GEORGE OFFOR. + + +TO THE READER. + +Courteous Reader, + +I have made bold once again to present thee with some of my +meditations; and they are now about the PHARISEE and the PUBLICAN: +Two men in whose condition the whole world is comprehended, both +as to their state now, and condition at the judgment. + +Wherefore in reading this little book thou must needs read thyself. +I do not say thou must understand thy condition; for it is the +gift of God must make thee do that. Howbeit, if God will bless it +to thee, it may be a means to bring thee to see whose steps thou +art treading, and so at whose end thou art like to arrive. + +And let me beg this at thy hand, now thou art about to read; reserve +thy judgment or sentence as to me, until thou hast passed through +the discourse. + +Justification is treated of here, and the way for men to be saved. + +I have also O PUBLICAN here, as my skill hath served me, for thy +encouragement, set before thee the Pharisee and the Publican in +their colours, and shewed thee, that though the Publican seemed +to be far behind, yet in running he got the prize from the lofty +Pharisee. I say, Art thou a Pharisee? Here is a Pharisee for thee! +Art thou a Publican? Here is a Publican for thee! + +God give thee the Publican's heart, if thou art in the Publican's +sins, that thou mayest partake with the Publican, of mercy.--So +wisheth thy friend. + +JOHN BUNYAN. + +A DISCOURSE UPON THE PHARISEE AND PUBLICAN. + +"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE A PHARISEE, +AND THE OTHER A PUBLICAN: THE PHARISEE STOOD AND PRAYED THUS +WITH HIMSELF, GOD, I THANK THEE, THAT I AM NOT AS OTHER MEN ARE, +EXTORTIONERS, UNJUST, ADULTERERS, OR EVEN AS THIS PUBLICAN. I FAST +TWICE IN THE WEEK, I GIVE TITHES OF ALL THAT I POSSESS. AND THE +PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS HIS EYES +UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE MERCIFUL +TO ME A SINNER." LUKE 18:10-13. + +In the beginning of this chapter you read of the reason of the parable +of the unjust judge and the poor widow; namely, to encourage men +to pray. He spake a parable to THIS END, that men ought always to +pray and not to faint. And a most sweet parable for that purpose +it is: For if through importunity, a poor widow-woman may prevail +with an unjust judge; and so consequently with an unmerciful and +hard-hearted tyrant; how much more shall the poor, afflicted, +distressed, and tempted people of God, prevail with, and obtain +mercy at the hands of a loving, just and merciful God? The unjust +judge would not hearken to, nor regard, the cry of the poor widow +for a while: "But afterward he said within himself, Though I fear +not God, nor regard man; yet because this widow troubleth me, +I will avenge her, lest by her continual coming she weary me." +Hark, saith Christ, "what the unjust judge saith. And shall not +God avenge his own elect, which cry day and night unto him?" I +tell you, that he will avenge them speedily. + +This is therefore a very comfortable parable to such of the saints, +that are under hard usages by reason of evil men, their might, +and tyranny. For by it we are taught to believe and expect, that +God, though for a while he seemeth not to regard, yet will, in +due time and season, arise and set such in safety from them that +puff at them. (Psa 12:5) + +Let the good Christian pray always; let him pray and not faint at +seeming delays; for if the widow by importunity prevailed with the +unjust judge, how much more shall he with his heavenly Father. "I +tell you, [says Christ,] that he will avenge them speedily." + +But now, forasmuch as this parable reacheth not (so directly) the +poor publican in the text, therefore our Lord begins again, and +adds to that another parable, this parable, which I have chosen +for my text. By the which he designeth two things: First, The +conviction of the proud and self-conceited Pharisee. Secondly, +The raising up and healing of the cast down and dejected Publican. +And observe it, as by the first parable he chiefly designeth the +relief of those that are under the hand of cruel tyrants: So by +this he designeth the relief of those that lie under the load and +burden of a guilty and disquieted conscience. + +This therefore is a parable that is full of singular comfort to +such of the sinners in the world, that are clogged with guilt, and +a sense of sin; and that lie under the apprehensions of, and that +are driven to God by, the sense of the judgment, that for sin is +due unto them. + +In my handling of this text, I shall have respect to these things. + +First, To the PERSONS in the text. + +Secondly, To the CONDITION of the persons in the text. + +Thirdly, To the CONCLUSION that Christ makes upon them both. + +First, For the PERSONS. They were, as you see, far one from another +in their own apprehension of themselves; one good, the other bad; +but yet in the judgment of the law, both alike, both the same, +both sinners; for they both stood in need of merit.1 True, the +first mentioned did not see it, as the other poor sinner did; but +that altereth not the case. He that is in the judgment of the law +a sinner, is in the judgment of the law for sin condemned, though +in his own judgment he be never so righteous. + +Men must not be judged, or justified, according to what themselves +do think, but according to the verdict and sentence that cometh +out of the mouth of God about them.2 Now the sentence of God is, +"They are all under sin--There is none righteous, no, not one"(Rom +3): 'Tis no matter then what the Pharisee did think of himself, +God by his word hath proclaimed him a sinner. A sinner, by reason +of original sin. A sinner by reason of actual transgression. Personally +therefore, with reference to the true nature of their state, they +both were sinners, and both by the law under condemnation. True, +the Publican's leprosy was outward; but the Pharisee's leprosy was +inward: his heart, his soul, his spirit, was as foul, and had as +much the plague of sin, as had the other in his life or conversation. + +Secondly, As to their CONDITION. I do not mean by condition, so +much a habit of mind, as the state that they had each of them +put themselves into by that mind. The one, says the text, was a +Pharisee, the other a Publican. A Pharisee: That is, one that hath +chosen to himself such a course of life. A Publican: That is, one +that hath chosen to himself such a course of life. These terms +therefore shew, the divers courses of life that they had put +themselves into. The Pharisee, as he thought, had put himself into +a condition for heaven and glory; but the Publican was for this +world, and his lusts. Wherefore when the Pharisee stands in the +temple, he boasteth of himself and good condition; but condemneth +the Publican, and bitterly inveigheth against him. But, as +I said, their personal state by the law, was not at all changed. +The Pharisee made himself never the better; the Publican also +abode in his place. Indeed the Publican is here found to recant, +and repent of his condition; of the condition that he had put +himself into; and the Pharisee to boast of his: But the Publican's +repentance was not of himself, but of God; who can also, yea, +and sometimes it is evident (Acts 9), he doth make Pharisees also +repent of that condition that they have chosen to be in themselves. +(Phil 3:3-8) The Pharisee, therefore in commending of himself, +makes himself never the better. The Publican also, in condemning +of himself, makes himself never the worse. Nay, contrariwise, the +Pharisee by commending of himself makes himself much the worse +(verse 14). And the Publican, by condemning of himself, makes +himself much the better. "I tell you, [says Christ] This man went +down to his house justified rather than the other: For every one +that exalteth himself shall be abased; and he that humbleth himself +shall be exalted." + +But, I say, as to men's commending of themselves, yea, though others +should commend them also, that availeth, to Godward, nothing at +all. "For not he that commendeth himself is approved, but whom +the Lord commendeth." So then, men in "measuring themselves by +themselves, and comparing themselves among themselves, are not +wise." (2 Cor 10:18,12) + +Now this was the way of the Pharisee, I am not, saith he, as other +men; I am no extortioner, nor unjust, no adulterer, nor yet as +this Publican. + +TWO MEN WENT UP INTO THE TEMPLE TO PRAY. And they two, as I said, +as opposite one to the other, as any two men that ever went thither +to pray. One of them was over righteous, and the other wicked over +much. Some would have thought, had they not by the word of Christ +been otherwise described, that they had been both of the same +religion; for they both went up into the temple to pray; yea, +both to pray, and that at the same time, as if they did it by +appointment, by agreement, but there was no such thing. The one +was a Pharisee, the other a Publican; for so saith the after words: +And therefore persons as opposite as light and darkness, as fire +and water; I mean as to their apprehensions one of another. The +Pharisee could not abide the Publican, nor could the Publican +brook the Pharisee, and yet both went up into the temple to pray. +It is strange to see, and yet it is seen, that men cross in their +minds, cross in their principles, cross in their apprehensions; +yea, and cross in their prayers too, should yet meet together in +the temple to pray. + +TWO MEN, Men not of the middle sort, as afore is shewed; but two, +and them too, picked out of the best and worst that was: as shall +now be a little more largely handled. Two men, a Pharisee and a +Publican. + +To be a Pharisee was in those days counted honourable for religion, +and for holiness of life. A Pharisee was a man of esteem and +repute among the Jews, though it is a term of reproach with us. +Else Paul would not as he did, and at such a time as he did it, have +said, "Men and brethren, I am a Pharisee, the son of a Pharisee." +(Acts 23:6, Phil 3:5) For now he stood upon his purgation and +justification, especially it appears so by the place first named. +And far be it from any to think, that Paul would make use of a +colour of wickedness, to save, thereby, himself from the fury of +the people. + +A Publican was in those days counted one of the vilest of men, +as is manifest; because when they are by the word, by way of +discrimination, made mention of, they are ranked with the most +vile and base. Therefore they are joined with sinners. "He eateth +and drinketh with publicans and sinners"; and with harlots. "The +publicans and the harlots go into the kingdom of God." Yea, when +our Lord Christ would have the rebellious professor stigmatized +to purpose, he saith: "Let him be unto thee as an heathen man, +and a publican." + +We therefore can make no judgment of men upon the outward appearance +of them. Who would have thought, but that the Pharisee had been a +good man, for he was righteous; for he prayed. And who could have +thought, that the other had been a good man? For he was a Publican: +A man, by good men, and bad men, joined with the worst of men, to +wit, with sinners, harlots, heathens. + +The Pharisee was a sectarian; the Publican was an officer. The +Pharisee even because he was a sectarian, was had the more in +esteem; and the Publican because he was an officer, was had the +more in reproach. To speak a little to both these. + +The Pharisee was a sectarian, one that deviated, that turned aside +in his worshipping from the way of God, both in matter and manner +of worship; for such an one I count a sectarian. That he turned +aside from the matter, which is the rule of worship, to wit, the +written word, it is evident; for Christ saith, That they rejected +the commandments of God, and made them of no effect, that they +might keep their own traditions. (Mark 7:9-14) That they turned +aside also as to their manner of worship, and became sectarians +there, is with no less authority asserted; For "all their works +they do for to be seen of men." (Acts 26:5, Matt 23:5) + +Now this being none of the order or ordinance of Christ, and yet +being chose by, and stuck to of these sort of men, and also made +a singular and necessary part of worship, became a sect, or bottom +for these hypocritical factious men to adhere unto, and to make of +others, disciples to themselves. And that they might be admired, +and rendered venerable by the simple people to their fellows, they +loved to go in long robes; they loved to pray in markets, and in +the corners of the streets; they shewed great zeal for the small +things of the law, but had only great words for things that were +substantial. "They make broad their phylacteries, and enlarge +the borders of their garments." (Matt 23:5) + +When I say the Pharisee was a sectarian, I do not mean that every +sectarian is a Pharisee. There was the sect of the Herodians, and +of the Alexandrians, of the Sadducees, with many others; but to +be a Pharisee, was to be of the straitest sect: After the most +straitest sect of our religion I lived a Pharisee; that therefore +of all the sects, was the most strait and strict. Therefore, +saith he in another place, I was "taught according to the perfect +manner of the law of the fathers." (Acts 22:3, 26:4-6) And again, +"Touching the law a Pharisee." (Phil 3:5) The Pharisees therefore +did carry the bell,3 and did wear the garland for religion; for +he out-did, he went beyond all other sectarians in his day. He +was the strictest, he was the most zealous; therefore Christ in +his making of this parable, waveth all other sects then in being, +and pitcheth upon the Pharisee as the man most meet, by whose +rejection he might shew forth, and demonstrate the riches of +his mercy in its extension to sinners: "Two men went up into the +temple to pray, the one a Pharisee." The one such a brave man as +you have heard. + +The PUBLICAN also went up thither to pray. The Publican, I told +you before, was an officer. An officer that served the Romans and +themselves too; for the Romans at that time were possessors of the +land of Jewry, the lot of Israel's inheritance, and the Emperor +Tiberius Caesar placed over that land four governors, to wit, +Pilate, Herod, Philip, and Lysanias (Luke 3:1); all these were +Gentiles, heathens, infidels; and the Publicans were a sort of +inferior men, to whom was let out to farm, and so men that were +employed by these to gather up the taxes and customs, that the +heathens had laid upon the Jews to be paid to the emperor. (Luke +2:1, 3:12,13) + +But they were a generation of men that were very injurious in the +execution of their office. They would exact and demand more than +was due of the people; yea, and if their demands were denied, they +would falsely accuse those that so denied them to the governor, +and by false accusation obtain the money of the people, and so +wickedly enrich themselves. (Luke 3:13, 19:2,8) This was therefore +grievous to the Jews, who always counted themselves a free +people, and could never abide to be in bondage to any. And this +was something of the reason, that they were so generally, by all +the Jews, counted so vile and base, and reckoned among the worst +of men, even as our informers and bum bailiffs are with us at this +day. + +But that which heightened the spirit of the people against them, +and that made them so odious and filthy in their eyes, was for +that, at least so I think, these Publicans were not, as the other +officers, aliens, heathens, and Gentiles, but men of their own +nation, Jews, and so the brethren of those that they so abused. Had +they been Gentiles, it had not been to be wondered at; that they +abused, accused and by false accusations peeled and wasted the +people; for that cannot but be expected at the hands of aliens +and strangers. + +The Publican then was a Jew, a kind of a renegade Jew, that through +the love that he had to unjust gains, fell off in his affections +from his brethren, adhered to the Romans, and became a kind of +servant to them against their brethren, farming the heathenish +taxations at the hand of strangers, and exacting of them upon their +brethren with much cruelty, falsehood, and extortion. And hence, +as I said, it was, that to be a Publican, was to be so odious +a thing, so vile a sinner, and so grievous a man in the eyes of +the Jews. And would it not be an insufferable thing? Yea, did not +that man deserve hanging ten times over, that should, being a +Dutchman, fall in with a French invader, and take place or farm +at his hands, those cruel and grievous taxations, which he in +barbarous wise should at his conquest lay upon them; and exact +and force them to be paid him with an over and above of what +is appointed.4 Why this was the Publican, he was a Jew, and so +should have abode with them, and have been content to share with +his brethren in their calamities; but contrary to nature, to law, +to religion, reason, and honesty, he fell in with the heathen, +and took the advantage of their tyranny, to pole, to peel,5 to +rob and impoverish his brethren. + +But for proof that the Publican was a Jew. + +1. They are, even then, when compared with, yet distinguished from +the heathen; Let him be to thee as an heathen man and a Publican +(Matt 18), which two terms, I think, must not here be applied to +one and the self-same man, as if the heathen was a Publican, or +the Publican a heathen, but to men of two distinct nations; as +that Publican and Harlot, is to be understood of sinners of both +sexes. The Publican is not an harlot, for he is a man, &c. and such +a man as has been described before. So by Publicans and Sinners, +is meant Publicans, and such sinners as the Gentiles were; or +such as, by the text, the Publican is distinguished from: Where +the Pharisee saith he was not an extortioner, unjust, adulterer, +or even as this Publican. Nor can he by Heathen Man, intend +the person, and by the term Publican, the office or place of the +heathen man; but by Publican is meant the renegade Jew, in such a +place, &c. as is yet further manifest by that which follows. For, + +2. Those Publicans, even every one of them that by name are made +mention of in the New Testament, have such names put upon them; +yea, and other circumstances thereunto annexed, as doth demonstrate +them to be Jews. I remember the names of no more but three, to +wit, Matthew, Levi, and Zaccheus, and they were all Jews. + +(1.) Matthew was a Jew, and the same Matthew was a Publican; yea, +and also afterward an apostle. He was a Jew, and wrote his gospel +in Hebrew; He was an apostle, and is therefore found among +the twelve. That he was a Publican too, is as evident by his own +words: For though Mark and Luke in their mentioning of his name +and apostleship, do forbear to call him a Publican. (Mar 3:18, +Luke 6:15) Yet when this Matthew comes to speak of himself, he +calls himself Matthew the Publican (Matt 10:3), for I count this +the self-same Matthew that Mark and Luke maketh mention of, because +I find no other Matthew among the apostles but he: Matthew the +Publican, Matthew the man so deep in apostasy, Matthew the man +of that ill fame among his brethren. Love in Mark and Luke, when +they counted him among the apostles, did cover with silence this +his Publican state; and it is meet for Peter to call Paul his +beloved brother, when Paul himself shall call himself the chief +of sinners; but faithfulness to the world, and a desire to be +abased, that Christ thereby, and grace by him, might be advanced, +made Matthew, in his evangelical writings, call himself by the +name of Matthew the Publican. Nor has he lost thereby; for Christ +again to exalt him, as he hath also done by the apostle Paul, hath +set, by his special providence, the testimony that this Matthew +hath given of his birth, life, death, doctrine, and miracles, in +the front of all the New Testament. + +(2.) The next Publican that I find by the testament of Christ, +made mention of by name, is Levi, another of the apostles of Jesus +Christ. This Levi also, by the Holy Ghost in holy writ, is called +by the name of James. Not James the brother of John, for Zebedee +was his father; but James the son of Alpheus. Now I take this +Levi also to be another than Matthew; first, because Matthew is +not called the son of Alpheus; and because Matthew and Levi, or +James the son of Alpheus, are distinctly counted where the names +of the apostles are mentioned (Matt 10:3), for two distinct persons: +And that this Levi, or James the apostle was a Publican, as was +the apostle Matthew, whom we mentioned before, is evident; for +both Mark and Luke do count him such. First, Mark saith, Christ +found him when he called him, as he also found Matthew, sitting +at the receipt of custom; yea, Luke words it thus: "He went forth, +and saw a publican, named Levi, sitting at the receipt of custom: +and he said unto him, Follow me." (Mark 2:14, Luke 5:27) + +Now that this Levi, or James the son of Alpheus, was a Jew, his +name doth well make manifest. Besides, had there been among the +apostles any more Gentiles save Simon the Canaanite; or if this +Levi James had been [one] here, I think the Holy Ghost would, +to distinguish him, have included him in the same discriminating +character as he did the other, when he called him Simon the +Canaanite. (Matt 10:4) + +Matthew, therefore, and Levi or James, were both Publicans, and, +as I think, called both at the same time;6 were both Publican-Jews, +and made by grace the apostles of Jesus Christ. + +(3.) The next Publican that I find by name, made mention of in the +testament of Christ, is one Zaccheus. And he was a chief Publican; +yea, for ought I know, the master of them all. "There was a +man, [saith Luke,] named Zaccheus, which was the chief among the +Publicans, and he was rich." (Luke 19:2) This man, Christ saith, +was a son of Abraham, that is, as other Jews were; for he spake that +to stop the mouths of their Pharisaical cavillations. Besides, the +Publican shewed himself to be such an one, when under a supposition +of wronging any man, he has respect to the Jewish law of restoring +four-fold. (Exo 22:1, 2 Sam 12:6) + +It is further manifest that he was a Jew, because Christ puts +him among the lost; to wit, among the lost sheep of the house of +Israel (Luke 19:8-10, Matt 15:24), for Zaccheus was one that might +properly be said to be lost, and that in the Jews account: Lost +I say, and that not only in the most common sense, by reason of +transgression against the law, but for that he was an apostate Jew; +not with reference to heathenish religion, but as to heathenish, +cruel, and barbarous actions; and therefore he was, as the other, +by his brethren counted as bad as heathens, Gentiles, and harlots. +But salvation is come to this house, saith Christ, and that +notwithstanding his Publican practices, forasmuch as he also is +the son of Abraham. + +3. Again, Christ by the parable of the lost sheep, doth plainly +intimate, that the Publican was a Jew. "Then drew near unto him +all the Publicans and sinners for to hear him. And the Pharisees +and Scribes murmured, saying, This man receiveth sinners, and +eateth with them." (Luke 15:1,2) + +But by what answer doth Christ repel their objections? Why, he +saith, "What man of you, having an hundred sheep, if he lose one +of them, doth not leave the ninety and nine in the wilderness, and +go after that which is lost until he find it?" Doth he not here, +by the lost sheep, mean the poor Publican? Plenty of whom, while +he preached this sermon, were there, as objects of the Pharisees' +scorn; but of the pity and compassion of Jesus Christ! he did +without doubt mean them. For, pray, what was the flock, and who +Christ's sheep under the law, but the house and people of Israel? +(Exo 34:30,31) So then, who could be the lost sheep of the house +of Israel, but such as was Matthew, James, Zaccheus, and their +companions in their, and such like transgressions. + +4. Besides, had not the Publican been of the Jews, how easy had +it been for the Pharisees to have objected, that an impertinency +was couched in that most excellent parable of the lost sheep? +They might have said, We are offended, because thou receivest the +Publicans, and thou for vindication of thy practice, propoundest +a parable of lost sheep; but they are the sinners of the house +of Israel, and the Publicans are aliens and Gentiles. I say, How +easily might they thus have objected? But they knew full well, +that the parable was pertinent, for that the Publicans were of +the Jews, and not of the aliens. Yea, had they not been Jews, it +cannot, it must not be thought, that Christ, in sum, should call +them so; and yet he did do so, when he called them lost sheep. + +Now that these Publicans were Jews, what follows, but that for +this they were a great deal the more abominated of their brethren. +And, as I have also hinted before, it is no marvel though they +were; for a treacherous brother is worse than an open enemy. (Psa +55:12,13) For, if to be debauched in open and common transgressions +is odious, how odious is it for a brother to be so? For a brother +in nature and religion to be so? I say again, if these things are +intolerable, what shall we think of such men, as shall join to all +this compliance with a foreign prince to rob the church of God? +Yea, that shall become a tenant, an officer, a man in power under +them, to exact, force, and wring out of the hand of a brother +his estate; yea, his bread and livelihood. Add to all this, What +shall we say to him that shall do for an enemy against a brother +in a way of injury and wrong, more than in strictness of law they +were commanded by that same enemy to do? And yet all this they +did, as both John insinuates, and Zaccheus confesses.7 + +The Pharisee therefore was not so good, but the Publican was as +bad: Indeed, the Publican was a notorious wretch, one that had a +way of transgressing by himself; one that could not be sufficiently +condemned by the Jews, nor coupled with a viler than himself. 'Tis +true, you find him here in the temple at prayer; not because he +retained in his apostasy, conscience of the true religion, but +God had awakened him, shewn him his sin, and bestowed upon him +the grace of repentance, by which he was not only fetched back to +the temple, and prayer, but to his God, and to the salvation of +his soul. + +The Pharisee, then, was a man of another complexion, and stood as +to his own thoughts of himself; yea, and in the thoughts of others +also, upon the highest and better ground by far. The Publican was +a notorious sinner; the Pharisee was a notorious righteous man. +The Publican was a sinner out of the ordinary way of sinning; and +the Pharisee was a man for righteousness in a singular way also. +The Publican pursued his villanies, and the Pharisee pursued his +righteousness; and yet they both meet in the temple to pray. Yea, +the Pharisee stuck to, and boasted in the law of God; but the +Publican did forsake it, and hardened his heart against his way +and people. + +Thus diverse were they in their appearances; the Pharisee, very +good; the Publican, very bad. But as to the law of God, which +looked upon them with reference to the state of their spirits, and +the nature of their actions, by that they were both found sinners; +the Publican an open outside one, and the Pharisee a filthy inside +one. This is evident, because the best of them was rejected, and +the worst of them was received to mercy. Mercy standeth not at +the Publican's badness, nor is it enamoured with the Pharisee's +goodness: It suffereth not the law to take place on both, though +it findeth them both in sin, but graciously embraceth the most +unworthy, and leaveth the best to shift for himself. And good +reason that both should be dealt with after this manner; to wit, +that the word of grace should be justified upon the soul of the +penitent, and that the other should stand or fall to that, which +he had chosen to be his master. + +There are three things that follow upon this discourse. + +[Conclusion.] 1. That the righteousness of man is not of any +esteem with God, as to Justification. It is passed by as a thing +of naughtiness, a thing not worth the taking notice of. There was +not so much as notice taken of the Pharisee's person, or prayer, +because he came into the temple mantled up in his own good things. + +[Conclusion.] 2. That the man that has nothing to commend him to +God, but his own good doings, shall never be in favour with him. +This also is evident from the text: The Pharisee had his own +righteousness, but had nothing else to commend him to God; and +therefore could not by that obtain favour with God, but abode +still a rejected one, and in a state of condemnation. + +[Conclusion.] 3. Wherefore, though we are bound by the law of +charity to judge of men, according as in appearance they present +themselves unto us: yet withal, to wit, though we do so judge, +we must leave room for the judgment of God. Mercy may receive him +that we have doomed to hell, and justice may take hold on him, +whom we have judged to be bound up in the bundle of life. And both +these things are apparent by the persons under consideration. + +We, like Joseph, are for setting of Manasseh before Ephraim; but +God, like Jacob, puts his hands across, and lays his right hand +upon the worst man's head, and his left hand upon the best, to +the amazement and wonderment even of the best of men. (Gen 48:14) + +[THE PHARISEE'S PRAYER.] + +"Two men went up into the temple to pray; the one a Pharisee, and +the other a Publican. The Pharisee stood and prayed thus with himself, +God, I thank thee, that I am not as other men are, extortioners, +unjust, adulterers, or even as this Publican. I fast twice in the +week, I give tithes of all that I possess."8 + +In these words many things are worth the noting. As, + +FIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; the which +standeth in two things: 1. In negatives. 2. In positives. + +In negatives; to wit, what a man that is righteous must not be: I +am no extortioner, no unjust man, no adulterer, nor yet as this +Publican. + +In positives; to wit, what a man that is righteous must be: I fast +twice a week, I give tithes of all that I possess, &c. + +That righteousness standeth in negative and positive holiness +is true; but that the Pharisee's definition is, notwithstanding, +false, will be manifest by and by. But I will first treat of +righteousness in the general, because the text leadeth me to it. + +First then, A Man that is righteous, must have negative holiness; +that is, he must not live in actual transgressions: He must not +be an extortioner, unjust, an adulterer, or, as the Publican was. +And this the apostle intends, when he saith, "Flee fornication +(2 Tim 2:22), flee also youthful lusts (1 Cor 6:18), flee from +idolatry" (1 Cor 10:14), and "Little children, keep yourselves +from idols." (1 John 5:21) For it is a vain thing to talk +of righteousness, and that ourselves are righteous, when every +observer shall find us in actual transgression. Yea, though a man +shall mix his want of negative holiness, with some good actions, +that will not make him a righteous man. As suppose, a man that +is a swearer, a drunkard, an adulterer, or the like, should, +notwithstanding this, be open handed to the poor, be a greater +executor of justice in his place, be exact in his buying, selling, +keep touch with his promise and with his friend, or the like. These +things, yea, many more such, cannot make him a righteous man; for +the beginning of righteousness is yet wanting in him, which is +this negative holiness: For except a man shall leave off to do +evil he cannot be a righteous man. Negative holiness is therefore +of absolute necessity to make one in one's self a righteous man. +This therefore condemns them, that count it sufficient if a man +have some actions that in themselves, and by virtue of the command +are good, to make him a righteous man, though negative holiness +is wanting. This is as saying to the wicked, Thou art righteous, +and a perverting of the right way of the Lord. Negative holiness +therefore must be in a man before he can be accounted righteous. + +Second. As negative holiness is required to declare one a righteous +man; so also positive holiness must be joined therewith, or the +man is unrighteous still. For it is not what a man is not, but +what a man does, that declares him a righteous man. Suppose a man +be no thief, no liar, no unjust man; or, as the Pharisee saith, no +extortioner, no adulterer, &c., this will not make him a righteous +man. But there must be joined to these, holy and good actions, +before he can be declared a righteous man. Wherefore, as the +apostle, when he pressed the Christians to righteousness, did +put them first upon negative holiness, so he joineth thereto an +exhortation to positive holiness; knowing, that where positive +holiness is wanting, all the negative holiness in the whole world +cannot declare a man a righteous man. When therefore he had said, +"But thou, O man of God, flee these things," (sins and wickedness) +he adds, "and follow after righteousness, godliness, faith, love, +patience, meekness." (1 Tim 6:11) Here Timothy is exhorted +to negative holiness, when he is bid to flee sin. Here also he +is exhorted to positive holiness, when he is bid to follow after +righteousness, &c., for righteousness can neither stand in negative +nor positive holiness, as severed one from another. That man then, +and that man only, is, as to actions a righteous man, that hath +left off to do evil, and hath learnt to do well (Isa 1:16,17), +that hath cast off the works of darkness, and put on the armour +of light. Flee also youthful lusts, (said Paul,) but follow +righteousness, faith, charity, peace, with them that call on the +Lord out of a pure heart. (2 Tim 2:22) + +The Pharisee therefore, as to the general description of +righteousness, made his definition right; but as to his person and +personal righteousness, he made his definition wrong. I do not +mean, he defined his own righteousness wrong; but I mean, his +definition of true righteousness, which standeth in negative and +positive holiness, he made to stoop to justify his own righteousness, +and therein he played the hypocrite in his prayer: For although +it is true righteousness, that standeth in negative and positive +holiness; yet that is not true righteousness, that standeth +but in some pieces and ragged remnants of negative and positive +righteousness. If then the Pharisee would in his definition of +personal righteousness, have proved his own righteousness to be +good, he must have proved, that both his negative and positive +holiness had been universal: to wit, that he had left off to +act in any wickedness, and that he had given up himself to the +duty enjoined in every commandment. For so the righteous man is +described (Job 1:8), As it is also said of Zacharias and Elizabeth +his wife, "they were both righteous before God, walking in all +the commandments and ordinances of the Lord blameless." (Luke 1:6) +Here the perfection, that is, the universality of their negative +holiness is implied, and the universality of their positive holiness +is expressed: They walked in all the commandments of the Lord; +but that they could not do, if they had lived in any unrighteous +thing or way. They walked in all blamelessly, that is, sincerely +with upright hearts. The Pharisee's righteousness therefore, even +by his own implied definition of righteousness, was not good, as +is manifest these two ways. + +1. His negative holiness was not universal. + +2. His positive holiness was rather criminal9 than moral. + +1. His negative holiness was not universal. He saith indeed, he +was not an extortioner, nor unjust, no adulterer, nor yet as this +Publican: but now of these expressions apart, nor all, if put +together, do prove him to be perfect as to negative holiness; that +is, they do not prove him, should it be granted, that he was as holy +with this kind of holiness, as himself of himself had testified. +For, (1.) What though he was no extortioner, he might yet be a +covetous man. (Luke 16:14) + +(2.) What though, as to dealing, he was not unjust to others, yet +he wanted honesty to do justice to his own soul. (Luke 16:15) + +(3.) What, though he was free from the act of adultery, he might +yet be made guilty by an adulterous eye, against which the Pharisee +did not watch, of which the Pharisee did not take cognizance. +(Matt 5:28) + +(4.) What, though he was not like the Publican, yet he was like, +yea, was a downright hypocrite; he wanted in those things wherein +he boasted himself, sincerity; but without sincerity no action can +be good, or accounted of God as righteous. The Pharisee therefore, +notwithstanding his boasts, was deficient in his righteousness, +though he would fain have shrouded it under the right definition +thereof. + +2. Nor doth his positive holiness help him at all, forasmuch as +it is grounded mostly, if not altogether, in ceremonial holiness. +Nay, I will recollect myself, it was grounded partly in ceremonial, +and partly in superstitious holiness, if there be such a thing as +superstitious holiness in the world, this paying of tithes was +ceremonial, such as came in and went out with the typical priesthood. +But what is that to positive holiness, when it was but a small +pittance by the by. Had the Pharisee argued plainly and honestly; +I mean, had he so dealt with that law, by which now he sought to +be justified, he should have brought forth positive righteousness +in morals, and should have said and proved it too, that, as he +was no wicked man with reference to the act of wickedness, he was +indeed a righteous man in acts of moral virtues. He should, I say, +have proved himself a true lover of God, no superstitious one, but +a sincere worshipper of him; for this is contained in the first +table (Exo 20), and is so in sum expounded by the Lord Christ +himself. (Mark 12:30) He should also in the next place have proved +himself truly kind, compassionate, liberal, and full of love and +charity to his neighbour; for that is the sum of the second table, +as our Lord also doth expound it, saying, "Thou shalt love thy +neighbour as thyself." (Mark 12:31) + +True, he says, he did them no hurt; but did he do them good? To +do no hurt is one thing; and to do good, is another; and it is +possible for a man to do neither hurt nor good to his neighbour. +What then, Is he a righteous man because he hath done him no hurt? +No verily; unless, to his power, he hath also done him good. + +It is therefore a very fallacious and deceitful arguing of the +Pharisee, thus to speak before God in his prayer: I am righteous, +because I have not hurt my neighbour, and because I have acted in +ceremonial duties. Nor will that help him at all to say, he gave +TITHES of all that he possessed. It had been more modest to say, +that he had paid them; for they, being commanded, were a due +debt; nor could they go before God for a free gift, because by the +commandment they were made a payment; but proud men and hypocrites, +love so to word it both with God and man, as at least to imply, +that they are more forward to do, than God's commandment is to +require them to do. + +The second part of his positive holiness was superstitious; for +God hath appointed no such set fasts, neither more nor less, but +just twice a week: I fast twice a week. Ay, but who did command +thee to do so;10 commanded to fast when occasion required if thou +wast, but that thou shouldest have any occasion to do so as thou +doest, other than by thy being put upon it by a superstitious and +erroneous conscience, doth not, nor canst thou make to appear. +This part therefore of this positive righteousness, was positive +superstition, an abuse of God's law, and a gratification of thy +own erroneous conscience. Hitherto therefore, thou art defective +in thy so seemingly brave and glorious righteousness. + +Yet this let me say in commendation of the Pharisee: In my +conscience he was better than many of our English Christians; for +many of them are so far off from being at all partakers of positive +righteousness, that all their ministers, bibles, good books, good +sermons, nor yet God's judgments, can persuade them to become so +much as negatively holy, that is, to leave off evil. + +SECOND.--The second thing that I take notice of in this prayer of +the Pharisee, is, HIS MANNER OF DELIVERY, as he stood praying in +the temple. "God, I thank thee [said he] that I am not as other +men are." He seemed to be at this time, in more than an ordinary +frame, while now he stood in the presence of the divine majesty: +for a prayer made up of praise, is a prayer of the highest order, +and is most like the way of them that are now in a state beyond +prayer. Praise is the work of heaven; but we see here, that +an hypocrite may get into that vein, even while an hypocrite, +and while on earth below. Nor do I think that this prayer of his +was a premeditated stinted form, but a prayer extempore, made on +a sudden, according to what he felt, thought, or understood of +himself. + +Here therefore, we may see, that even prayer, as well as other +acts of religious worship, may be performed in great hypocrisy; +although, I think, that to perform prayer in hypocrisy, is one of +the most daring sins that are committed by the sons of men. For +by prayer, above all duties, is our most direct, and immediate +personal approach into the presence of God: and as there is an +uttering of things before him, especially a giving of him thanks +for things received, or a begging, that such and such things might +be bestowed upon me. But now to do these things in hypocrisy, and +'tis easy to do them so, when we go up into the temple to pray, +must needs be intolerable wickedness, and it argueth infinite +patience in God, that he should let such as do so, arise alive +from their knees, or that he should suffer them to go away from +the place where they stand, without some token or mark of his wrath +upon them. I also observe, That this extempore prayer of the +Pharisee, was performed by himself, or in the strength of his own +natural parts; for so the text implieth, "The Pharisee," saith +the text, "stood and prayed thus with himself," with himself, or +by himself, and may signify, either that he spoke softly, or that +he made this prayer by reason of his natural parts. "I will pray +with the Spirit," said Paul. (1 Cor 14:15) The Pharisee prayed +with himself, said Christ. It is at this day wonderful common, for +men to pray extempore also. To pray by a book, by a premeditated +set form, is now out of fashion. He is counted no body now, that +cannot at any time, at a minute's warning, make a prayer of half +an hour long. I am not against extempore prayer, for I believe it +to be the best kind of praying; but yet I am jealous, that there +are a great many such prayers made, especially in pulpits and +public meetings, without the breathing of the Holy Ghost in them: +For if a Pharisee of old could do so, Why may not a Pharisee do +the same now? Wit, and reason, and notion is now screwed up to a +very great height; nor do men want words, or fancies, or pride, to +make them do this thing. Great is the formality of religion this +day, and little the power thereof. Now where there is a great form +and little power, and such there was also among the Jews, in the +time of our Saviour Jesus Christ, there men are most strangely +under the temptation to be hypocrites; for nothing doth so properly +and directly oppose hypocrisy, as the power and glory of the +things we profess. And so on the contrary, nothing is a greater +temptation to hypocrisy, than a form of knowledge of things without +the savour thereof. Nor can much of the power and savour of the +things of the gospel be seen at this day upon professors, I speak +not now of all, if their notions and conversations be compared +together. How proud, how covetous, how like the world in garb and +guise, in words and actions, are most of the great professors of +this our day! But when they come to divine worship, especially to +pray, by their words and carriages there, one would almost judge +them to be angels in heaven. But such things must be done in +hypocrisy, as also the Pharisee's were. + +The Pharisee stood and prayed THUS WITH HIMSELF. + +And, in that it is said, "he prayed with himself"; it may signify, +that he went in his prayer no further than his sense and reason, +feeling and carnal apprehensions went. True, Christian prayer +ofttimes leaves sense and reason, feeling, and carnal apprehensions +behind it, and it goeth forth with faith, hope, and desires to +know what at present we are ignorant of, and that unto which our +sense, feeling, reason, &c., are strangers. The apostle indeed +doth say, "I will pray with the understanding" (1 Cor 14:15), but +then it must be taken for an understanding spiritually enlightened. +I say, it must be so understood, because the natural understanding, +properly as such, receiveth not the things of the Spirit of God +when offered, and therefore cannot pray for them; for they to +such, are foolish things. (1 Cor 2:14) + +Now a spiritually enlightened understanding may be officious in +prayer these ways. + +1. As it has received conviction of the truth of the being of the +things that are of the Spirit of God; For to receive conviction +of the truth and being of such things, comes from the Spirit of +God, not from the law, sense, or reason. (1 Cor 2:10-12) Now the +understanding having, by the Holy Ghost, received conviction of +the truth of the being of such things, draweth out the heart to +cry in prayer to God for them. Therefore he saith, he would pray +with the understanding. + +2. A spiritually enlightened understanding, hath also received +by the Holy Ghost, conviction of the excellency and glory of the +things that are of the Spirit of God, and so enflameth the heart +with more fervent desires in this duty of prayer; for there is a +supernatural excellency in the things that are of the Spirit; "But +if the ministration of death, [to which the Pharisee adhered] +written and engraven in stones, was glorious, so that the children +of Israel could not stedfastly behold the face of Moses for the +glory of his countenance; which glory was to be done away: How shall +not the ministration of the Spirit be rather glorious. For if the +ministration of condemnation be glory, much more doth the ministration +of righteousness exceed in glory. For even that which was made +glorious had no glory in this respect, by reason of the glory +that excelleth." (2 Cor 3:7-10) And the Spirit of God sheweth, at +best, some things of that excellent glory of them to the understanding +that it enlighteneth. (Eph 1:17-19) + +3. The spiritually enlightened understanding hath also thereby +received knowledge, that these excellent supernatural things of the +Spirit, are given by covenant in Christ to those that love God, +that are beloved of him. "Now we have received, [says Paul] not +the Spirit of the world, [that the Pharisee had] but the Spirit +which is of God, that we might know the things that are freely +given to us of God." (1 Cor 2:12) And this knowledge, that the +things of the Spirit of God are freely given to us of God, puts +yet a greater edge, more vigour, and yet further confidence into +the heart to ask for what is mine by gift, by a free gift of +God in his Son.11 But all these things the poor Pharisee was an +utter stranger to; he knew not the Spirit, nor the things of the +Spirit, and therefore must neglect faith, judgment, and the love +of God (Matt 23:23, Luke 11:42), and follow himself, and himself +only, as to his sense, feeling, reason, and carnal imagination in +prayer. + +He stood and prayed thus WITH HIMSELF. He prayed thus, talking to +himself; for so also it may, I think, be understood. It is said of +the unjust judge, "he said within himself, Though I fear not God, +nor regard man," &c. (Luke 18:4) That is, he said it to himself. +So the Pharisee is said to pray with himself. God and the Pharisee +were not together, there was only the Pharisee and himself. Paul +knew not what to pray for without the Holy Ghost joined himself +with him, spake with him and helped him with groans unutterable. +But the Pharisee had no need of that, it was enough that HE and +HIMSELF were together at this work; for he thought without doubting +that he and himself together could do. How many times have I heard +ancient men, and ancient women, at it, with themselves, when +all alone in some private room, or in some solitary path; and in +their chat, they have been sometimes reasoning, sometimes chiding, +sometimes pleading, sometimes praying, and sometimes singing; but +yet all has been done by themselves when all alone: But yet so +done, as one that has not seen them, must needs have concluded, +that they were talking, singing, and praying with company, when +all that they said, they did it with themselves, and had neither +auditor nor regarder. + +So the Pharisee was at it with himself, he and himself performed, +at this time, the duty of prayer. Now I observe, that usually when +men do speak to, or with themselves, they greatly strive to please +themselves: Therefore it is said, there is a man, That "flattereth +himself in his own eyes, until his iniquity be found to be hateful." +(Psa 36:2) He flattereth himself in his own way, according as his +sense and carnal reason dictates to him; and he might do it as +well in prayer, as in any other way. Some men will so hear sermons, +and apply them that they may please themselves: And some men will +pray, but will refuse such words and thoughts in prayer as will +not please themselves. + +Oh, how many men speak all that they speak in prayer, rather to +themselves, or to their auditory, than to God that dwelleth in +heaven! And this I take to be the manner, I mean something of the +manner of the Pharisee's praying. Indeed, he made mention of God, +as also others do; but he prayed with himself to himself, in his +own spirit, and to his own pleasing, as the matter of his prayer +doth manifest. For was it not pleasant to this hypocrite, think +you, to speak thus well of himself at this time? doubtless it was. +Also children and fools are of the same temper with hypocrites +as to this; they also love without ground, as the Pharisee, to +flatter themselves in their own eyes. But not he that commendeth +himself is approved. + +God, I thank thee, that I am not as other men are, extortioners, +unjust, adulterers, or even as this Publican, &c. + +Thus he begins his prayer; and it is, as was hinted before, a prayer +of the highest strain. For to make a prayer all of thanksgiving, +and to urge in that prayer, the cause of that thanksgiving, is the +highest manner of praying, and seems to be done in the strongest +faith, &c., in the greatest sense of things. And such was +the Pharisee's prayer, only he wanted substantial ground for his +thanksgiving; to wit, he wanted proof of that he said, "he was +not as other men were," except he had meant, as he did not, that +he was even of the worst sort of men: For even the best of men by +nature, and the worst, are all alike. "What, then? are we better +than they?" said Paul, "No, in no wise." (Rom 3:9) So then, he failed +in the ground of his thankfulness, and therefore his thankfulness +was grounded on an untruth, and so became feigned, and self-flattering, +and could not be acceptable with the God of heaven. + +Besides, in this high prayer of the Pharisee, he fathered that +upon God which he could by no means own; to wit, that his being +so good as he thought himself to be, was through distinguishing +love and favour of God, "God, I thank thee, that I am not as +other men are." I thank thee, that thou hast made me better than +others. I thank thee that my condition is so good, and that I am +so far advanced above my neighbour. + +THERE ARE SEVERAL THINGS FLOW FROM THIS PRAYER OF THE PHARISEE, +THAT ARE WORTH OUR OBSERVATION. As, + +First, That the Pharisees and hypocrites, do not love to count +themselves sinners, when they stand before God. They choose rather +to commend themselves before him for virtuous and holy persons, +sometimes saying, and oftener thinking, that they are more +righteous than others. Yea, it seems by the word, to be natural, +hereditary, and so common for hypocrites to trust to themselves +that they are righteous, and then to condemn others; this is the +foundation upon which this very parable is built: "He spake this +parable, [saith Luke] unto certain which trusted in themselves +that they were righteous"; or that they were so, "and despised +others." (verse 9) + +I say, hypocrites love not to think of their sins, when they stand +in the presence of God; but rather to muster up, and to present +him with their several good deeds, and to venture a standing or +falling by them. + +Second, This carriage of the Pharisee before God informs us, that +moral virtues, and the ground of them, which is the law, if trusted +to, blinds the mind of man, that he cannot for them perceive +the way to happiness. While Moses is read, and his law, and the +righteousness thereof trusted to, the vail is upon their heart. +"For until this day, [said Paul] remaineth the same vail untaken +away in the reading of the old testament, which vail is done away +in Christ. But even unto this day, when Moses is read, the vail is +upon their heart." (2 Cor 3:14,15) And this is the reason that so +many moral men, that are adorned with civil and moral righteousness, +are yet so ignorant of themselves, and the way of life by Christ. + +The law of works, and the righteousness of the flesh, which is +the righteousness of the law, blinds their minds, shuts up their +eyes, and causeth them to miss of the righteousness that they are +so hotly in the pursuit of. Their minds were blinded, saith the +text: Whose minds? Why those that adhered to, that stood by, and +that sought righteousness of the law. Now, + +The Pharisee was such an one, he rested in the law, he made his +boasts of God, and trusted to himself that he was righteous; And +all this proceeded of that blindness and ignorance that the law +had possessed his mind withal; for it is not granted to the law to +be the ministration of life and light, but to be the ministration +of death, when it speaks; and of darkness, when trusted unto, +that the Son of God might have the pre-eminence in all things: +Therefore 'tis said, "When the heart shall turn to him, the vail +shall be taken away." (2 Cor 3:16) + +Third, We may see by this prayer, the strength of vain confidence; +it will embolden a man to stand in a lie before God; it will +embolden a man to trust to himself and to what he hath done; yea, +to plead his own goodness instead of God's mercy before him. For +the Pharisee was not only a man that justified himself before +men, but one that justified himself before God. And what was the +cause of his so justifying of himself before God; but that vain +confidence that he had in himself and his works, which were both +a cheat and a lie to himself. But, I say, the boldness of the +man was wonderful, for he stood to the lie that was in his right +hand, and pleaded the goodness of it before him. But, besides +these things, there are four things more that are couched in this +prayer of the Pharisee. + +Fourth, By this prayer the Pharisee doth appropriate to himself +conversion, he challengeth it to himself and to his fellows. I am +not, saith he, as other men; that is, in unconversion, in a state +of sin, wrath, and death. And this must be his meaning; for the +religion of the Pharisee was not grounded upon any particular +natural privilege. I mean not singly, not only upon that, but upon +a falling in with those principles, notions, opinions, decrees, +traditions, and doctrines that they taught distinct from the true +and holy doctrines of the prophets. And they made to themselves +disciples by such doctrine, men, that they could captivate by +those principles, laws, doctrines, and traditions: And therefore +such are said to be of the sect of the Pharisees; that is, the +scholars, and disciples of them, converted to them and to their +doctrine. Oh! it is easy for souls to appropriate conversion to +themselves, that know not what conversion is. It is easy, I say, +for men to lay conversion to God, on a legal, or ceremonial, or +delusive bottom, on such a bottom that will sink under the burden +that is laid upon it; on such a bottom that will not stand when +it is brought under the touch-stone of God, nor against the rain, +wind, and floods that are ordained to put it to the trial, whether +it is true or false. The Pharisee here stands upon a supposed +conversion to God; "I am not as other men"; but both he, and his +conversion are rejected by the sequel of the parable: "That which +is highly esteemed among men is abomination in the sight of God." +(Luke 16:15) That is, that conversion, that men, as men, flatter +themselves that they have, is such. But the Pharisee will be +a converted man, he will have more to shew for heaven than his +neighbour, "I am not as other men are"; to wit, in a state of sin +and condemnation, but in a state of conversion and salvation. But +see how grievously this sect, this religion beguiled men. It made +them two-fold worse the children of hell than they were before: +And than their teachers were (Matt 23:15), that is, their doctrine +begat such blindness, such vain confidence, and groundless boldness in +their disciples, as to involve them in that conceit of conversion +that was false, and so if trusted to, damnable. + +Fifth, By these words, we find the Pharisee, not only appropriating +conversion to himself, but rejoicing in that conversion: "God, I +thank thee," saith he, "that I am not as other men"; which saying +of his, gives us to see that he gloried in his conversion; he made +no doubt at all of his state, but lived in the joy of the safety +that he supposed his soul by his conversion to be in. Oh! thanks +to God, says he, I am not in the state of sin, death, and damnation, +as the unjust, and this Publican is. But a strong delusion! to +trust to the spider's web, and to think, that a few of the most +fine of the works of the flesh, would be sufficient to bear up the +soul in, at, and under the judgment of God. "There is a generation +that are pure in their own eyes, and yet is not washed from their +filthiness." (Prov 30:12) This text can be so fitly applied to +none, as to the Pharisee, and to those that tread in the Pharisee's +steps, and that are swallowed up with is conceits, and with the +glory of his own righteousness. + +So again, "There is a way [a way to heaven] which seemeth right +unto a man, but the end thereof are the ways of death," (Prov +14:12) This also is fulfilled in these kind of men; at the end of +their way is death and hell, notwithstanding their confidence in +the goodness of their state. + +Again, "There is that maketh himself rich, yet hath nothing." (Prov +13:7) What can be more plain from all these texts, than that some +men, that are out of the way think themselves in it; and that some +men think themselves clean that are yet in their filthiness; and +that think themselves rich for the next world, and yet are poor, +and miserable, and wretched, and blind, and naked.12 Thus the poor, +blind, naked, hypocritical Pharisee thought of himself, when God +threatened to abase him: Yea, he thought himself thus, and joyed +therein, when indeed he was going down to the chambers of death. + +Sixth, by these words, the Pharisee seems to put the goodness of +his condition upon the goodness of God. I am not as other men are, +and I thank God for it. God, saith he, I thank thee that I am not +as other men are. He thanked God when God had done nothing for +him. He thanked God, when the way that he was in was not of Gods +prescribing, but of his own inventing. So the persecutor thanks +God that he was put into that way of roguery that the devil had +put him into, when he fell to rending and tearing of the church of +God: "Whose possessors slay them, [saith the prophet,] and hold +themselves not guilty: and they that sell them say, Blessed be the +Lord, for I am rich." (Zech 11:5) I remember that Luther used to +say, "In the name of God begins all mischief." All must be fathered +upon God: the Pharisee's conversion must be fathered upon God; the +right or rather the villany of the outrageous persecution against +God's people, must be fathered upon God. God, "I thank thee," +and blessed be God, must be the burthen of the heretic's song. So +again, the free-willer, he will ascribe all to God; the quaker, the +ranter, the socinian, &c. will ascribe all to God. "God, I thank +thee," is in every man's mouth, and must be entailed to every +error, delusion, and damnable doctrine that is in the world: But +the name of God, and their doctrine, worship, and way, hangeth +together, much as doth it and the Pharisee's doctrine; that is to +say, nothing at all; for God hath not proposed their principles, +nor doth he own them, nor hath he commanded them, nor doth he +convey by them the least grace or mercy to them; but rather rejecteth +them, and holdeth them for his enemies, and for the destroyers of +the world. + +Seventh, We come in the next place to the ground of all this; and +that is, to what the Pharisee had attained. To wit, that he was +no extortioner, no unjust man, no adulterer, nor even as this +Publican, and for that he fasted twice a week, and paid tithes of +all that he possessed. So that you see he pretendeth to a double +foundation for his salvation, a moral and a ceremonial one; but +both very lean, weak, and feeble: For the first of his foundations, +what is it more, if all be true that he saith, but a being removed +a few inches from the vilest men in their vilest actions, a very +slender matter to build my confidence for heaven upon. + +And for the second part of his ground for life, what is it but +a couple of ceremonies, if so good. The first is questioned as a +thing not founded in God's law; and the second is such, as is of +the remotest sort of ceremonies, that teach and preach the Lord +Jesus. But suppose them to be the best, and his conformity to them +the thoroughest, they never were ordained to get to heaven by, +and so are become but a sandy foundation. But anything will serve +some men for a foundation and support for their souls, and to +build their hopes of heaven upon. I am not a drunkard, says one, +nor a liar, nor a swearer, nor a thief, and therefore, I thank +God, I have hopes of heaven and glory. I am not an extortioner, nor +an adulterer, nor unjust, nor yet as this Publican; and therefore +do hope I shall go to heaven. Alas! poor men! will your being +furnished with these things, save you from the thundering claps and +vehement batteries, that the wrath of God will make upon sin and +sinners in the day that shall burn like an oven? No, no, nothing +at that day can shroud a man from the hot rebukes of that vengeance, +but the very righteousness of God, which is not the righteousness +of the law, however christened, named, or garnished with all those +gew-gaws that men's heads and fancies can invent, for that is but +the righteousness of man. + +[MAN'S RIGHTEOUSNESS REJECTED, AND THE IMPUTED RIGHTEOUSNESS OF +CHRIST ALONE TO BE RELIED ON FOR JUSTIFICATION.] + +But, O thou blind Pharisee, since thou art so confident that thy +state is good, and thy righteousness is that that will stand, when +it shall be tried with fire (1 Cor 3:13), let me now reason with +thee of righteousness. My terror shall not make thee afraid; I am +not God, but a man as thou art, we both are formed out of the clay. + +First, Prithee when didst thou begin to be righteous? Was it before +or after thou hadst been a sinner? Not afore, I dare say; but if +after, then the sins that thou pollutedst thyself withal before, +have made thee uncapable of acting legal righteousness. For sin, +where it is, pollutes, defiles, and makes vile the whole man; +therefore thou canst not by after acts of obedience make thyself +just in the sight of that God thou pretended now to stand praying +unto. Indeed, thou mayest cover thy dirt, and paint thy sepulchre; +for that acts of after obedience will do, though sin has gone +before. But Pharisee, God can see through the white of this wall, +even to the dirt that is within: God also can see through the +paint and garnish of thy beauteous sepulchre, to the dead men's +bones that are within; nor can any of thy most holy duties, nor +all, when put together, blind the eye of the all-seeing majesty +from beholding all the uncleanness of thy soul.13 (Matt 23:27) +Stand not therefore so stoutly to it, now thou art before God; sin +is with thee, and judgment and justice is before him. It becomes +thee, therefore, rather to despise and abhor this life of thy +hand, and to count all thy doings but dross and dung, and to be +content to be justified with another's righteousness instead of +thine own. This is the way to be secured. I say, blind Pharisee, +this is the way to be secured from the wrath which is to come. + +There is nothing more certain than this, that as to justification +from the curse of the law, God has rejected man's righteousness, +for the weakness and unprofitableness thereof; and hath accepted +in the room of that glorious righteousness of his Son; because +indeed, that, and that only, is universal, perfect, and equal with +his justice and holiness. This is in a manner the contents of the +whole bible, and therefore must needs be most certainly true. Now +then, Mr. Pharisee, methinks, what if thou didst this, and that +while thou art at thy prayers; to wit, cast in they mind what +doth God love most, and the resolve will be at hand. The BEST +righteousness, surely the BEST righteousness; for that thy reason +will tell thee: This done, even while thou art at thy devotion, +ask thyself again, But WHO has the best righteousness? And that +resolve will be at hand also; to wit, he that in person is equal +with God; and that is his Son Jesus Christ. He that is separate +from sinners, and made higher than the heavens; and that is his +Son Jesus Christ. He that did no sin, nor had any guile found in +his mouth; and there never was any such HE in all the world but +the Son of God, Jesus Christ. + +Now Pharisee, when thou hast done this, then as thou art in thy +devotion, ask again, But what is this best righteousness, the +righteousness of Christ, to do? And the answer will be ready. It +is to be made by an act of the sovereign grace of God over to the +sinner, that shall dare to trust thereto for justification from +the curse of the law. He is made unto us of God, righteousness. +(1 Cor 1:30) "He hath made him to be sin for us, who knew no sin, +that we might be made the righteousness of God in him." (2 Cor +5:21) "For Christ is the end of the law for righteousness to every +one that believeth." (Rom 10:4) + +This done, and concluded on, then turn again Pharisee, and say thus +with thyself; Is it most safe for me to trust in this righteousness +of God? This righteousness of God-man, this righteousness of Christ? +Certainly it is. Since, by the text, it is counted the best, and +that which best pleaseth God; since it is that which God hath +appointed, that sinners shall be justified withal. For in the +Lord have we righteousness if we believe: And, in the Lord we are +justified, and do glory. (Isa 45:24,25) + +Nay Pharisee, suppose thine own righteousness should be as long, +as broad, as high, as deep, as perfect, as good, even every way +as good, as the righteousness of Christ. Yet since God has chosen +by Christ, to reconcile us to himself, canst thou attempt to seek +by thine own righteousness to reconcile thyself to God, and not +be guilty of attempting, at least, to confront this righteousness +of Christ before God. Yea, to dare with it, yea, to challenge by +it, acceptance of thy person contrary to God's design. + +Suppose, that when the king has chosen one to be judge in the land, +and has determined that he shall be judge in all cases, and that +by his verdict every man's judgment shall stand. I say, suppose, +after this another should arise, and of his own head resolve to +do his own business himself. Now, though he should be every whit +as able as the judge of the king's appointing to do it; yea, and +suppose he should do it as justly and righteously too, yet his +making of himself a judge, would be an affront to the king, and +an act of rebellion, and so a transgression worthy of punishment. + +Why Pharisee, God hath appointed, that by the righteousness of his +Son, and by that righteousness only, men shall be justified in his +sight from the curse of the law. Wherefore, take heed, and at thy +peril, whatever thy righteousness is, confront not the righteousness +of Christ therewith. I say, bring it not in, let it not plead for +thee at the bar of God, nor do thou plead for that in his court of +justice; for thou canst not do that and be innocent. If he trusts +to his righteousness, he hath sinned, says Ezekiel. Mark the text, +"When I shall say to the righteous, that he shall surely live; if +he trust to his own righteousness, and commit iniquity, all his +righteousnesses shall not be remembered: but for his iniquity that +he hath committed, he shall die for it." (Chron 33:13) + +Observer a few things from this text, and they are these that +follow. + +First, Here is a righteous man; a man, with whom we do not hear +that the God of heaven finds fault. + +Secondly, Here is a promise made to this man, that "he shall +surely live"; but on THIS condition, that he trusts not to his own +righteousness. Whence it is manifest, that the promise of life +to this righteous man, is not for the sake of his righteousness, +but for the sake of something else, to wit, the righteousness of +Christ. + +1. Not for the sake of his own righteousness. This is evident, because +we are admitted, yea, commanded, to trust in the righteousness that +saveth us. The righteousness of God is unto all, and upon all that +believe; that is, trust in it, and trust to it for justification. +Now therefore, if thy righteousness, when most perfect, could save +thee, thou mightest, yea oughtest most boldly to trust therein. But +since thou art forbidden to trust to it, it is evident it cannot +save, nor is it for the sake of that, that the righteous man +is saved. (Rom 3:21, 22) + +2. But for the sake of something else; to wit, for the sake of the +righteousness of Christ, whom God hath set forth to be a propitiation +through faith in his blood, to declare his righteousness for the +remission of sins that are past, through the forbearance of God. +"To declare, I say, at this time his righteousness, that he might +be just, and the justifier of him that believeth in Jesus." (Rom +3:26) See also Philippians 3:7-9. + +"If he trusts to his own righteousness, and commit iniquity, all +his righteousness shall not be remembered; but for his iniquity +that he hath committed [in trusting to his own righteousness] he +shall die for it." + +Note hence further. + +1. That there is more virtue in one sin to destroy, than in all thy +righteousness to save thee alive. If he trust, if he trust never +so little, if he do at all trust to his own righteousness, all his +righteousness shall be forgotten; and by, and for, and in, the sin +that he hath committed in trusting to it, he shall die. + +2. Take notice also, that there are more damnable sins than those +that are against the moral law. By which of the ten commandments +is trusting to our own righteousness forbidden? Yet it is a sin. +It is a sin therefore forbidden by the gospel, and is included, +lurketh close in, yea, is the, or a root of unbelief itself; +"He that believeth not shall be damned." But he that trusteth in +his own righteousness doth not believe, neither in the truth or +sufficiency of the righteousness of Christ to save him, therefore +he shall be damned. + +But how is it manifest, that he that trusteth to his own righteousness, +doth it through a doubt, or unbelief of the truth or sufficiency +of the righteousness of Christ? + +I answer, Because, even because he trusteth to his own. A man will +never willingly choose to trust to the worst of helps, when he +believes there is a better as near, and to be had as soon, and that +too, upon as easy, if not more easy terms. If he that trusteth to +his own righteousness for life, did believe, that there is indeed +such a thing as the righteousness of Christ to justify; and that +this righteousness of Christ has in it ALL sufficiency to do that +blessed work, be sure he would choose that, thereon to lay, lean, +and venture his soul, that he saw was the best, and most sufficient +to save; especially when he saw also, (and see that he must, when +he sees the righteousness of Christ) to wit, that that is to be +obtained as soon, because as near, and to be had on as easy terms; +nay, upon easier than may man's own righteousness. I say, he would +sooner choose it, because of the weight of salvation, of the worth +of salvation, and of the fearful sorrow, that to eternity will +overtake him, that in this thing shall miscarry. It is for heaven, +it is to escape hell, wrath, and damnation, saith the soul; and +therefore I will, I must, I dare not but choose that, and that +only, that I believe to be the best and most sufficient help in +so great a concern, as soul-concern is. So then he that trusteth +to his own righteousness, does it of unbelief of the sufficiency +of the righteousness of Christ to save him. + +Wherefore this sin of trusting to his own righteousness is +a most high and damning transgression: because it contemneth the +righteousness of Christ, which is the only righteousness that is +sufficient to save from the curse of the law. It also disalloweth +the design of heaven, and the excellency of the mystery of the wisdom +of God, in designing this way of salvation for man. What shall I +say, It also seeketh to rob God of the honour of the salvation of +man. It seeketh to take the crown from the head of Christ, and to +set it upon the hypocrite's head; therefore, no marvel, that this +one sin be of that weight, virtue and power, as to sink that man +and his righteousness into hell, that leaneth thereon, or that +trusteth unto it. + +But Pharisee, I need not talk thus unto thee, for thou art not +the man that hath that righteousness, that God findeth not fault +withal; nor is it to be found, but with him that is ordained to be +the Saviour of mankind; nor is there any such one besides Jesus, who +is called Christ. Thy righteousness is a poor pittance, a serap: +nay, not so good as a serap of righteousness. Thine own confession +makes thee partial in the law; for here, in the midst of thy boasts, +thou hast not, because thou canst not say, thou hast fulfilled +all righteousness. What madness then has brought thee into the +temple, there in audacious manner to stand and vaunt before God; +saying, "God, I thank thee, I am not as other men are." + +Dost thou not know, that he that breaks one, breaks all the commandments +of God; and consequently, that he that keeps not all, keeps none +at all of the commandments of God. Say I this of myself? saith +not the scriptures the same? "For whosoever shall keep the whole +law, and yet offend in one point, he is guilty of all." (James +2:10) Be confounded then, be confounded. + +Dost thou know the God with whom now thou hast to do? He is a God +that cannot, no, that cannot, as he is just, accept of an half +righteousness for a whole; nor of a lame righteousness for +a sound; nor of a sick righteousness for a well and healthy one. +(Mal 1:8) And if so, how should he then accept of that which is not +righteousness? I say, how should he accept of that which is none +at all, save an hypocritical and feigned one, for thine is only +such. And if Christ said, when you have done all, say, "We are +unprofitable," How camest thou to say before thou hadst done one +thing well, I am better, more righteous than other men? + +Didst thou believe, when thou saidst it, That God knew thy heart? +Hadst thou said this to the Publican, it had been a high and rampant +expression; but to say this before God, to the face of God, when +he knew that thou wast vile, and a sinner from the womb, and from +the conception, spoils all. It was spoken to put a check to thy +arrogancy, when Christ said, "Ye are they which justify yourselves +before me; but God knoweth your hearts." (Luke 16:15) + +Hast thou taken notice of this, that God judgeth the fruit by the +heart from whence it comes? "A good man out of the good treasure +of his heart bringeth forth that which is good; and an evil man +out of the evil treasure of his heart bringeth forth that which +is evil." (Luke 6:45) Nor can it be otherwise concluded, but that +thou art an evil man, and so that all thy supposed good is nought +but badness. For that thou hast made it to stand in the room of +Jesus, and hast dared to commend thyself to the living God thereby: +For thou hast trusted in thy shadow of righteousness, and committed +iniquity. Thy sin hath melted away thy righteousness, and turned +it to nothing but dross; or, if you will, to the early dew, like +to which it goeth away, and so can by no means do thee good, when +thou shalt stand in need of salvation and eternal life of God. + +But further, thou sayest thou art righteous, but they are but vain +words. Knowest thou not that thy zeal, which is the life of thy +righteousness, is preposterous in many things. What else means thy +madness, and the rage thereof, against men as good as thyself. +True, thy being ignorant that they are good, may save thee from +the commission of the sin that is unpardonable, but it will never +keep thee from spot in God's sight, but will make both thee and +thy righteousness culpable. + +Paul, who was once as brave a Pharisee as thou canst be, calleth +much of that zeal, which he in that estate was possessed with, and +lived in the exercise of, madness; yea, exceeding madness (Acts +26:9-11, Phil 3:5,6), and of the same sort is much of thine, and +it must be so; for a lawyer, a man for the law, and that resteth +in it, must be a persecutor; yea, a persecutor of righteous men, +and that of zeal to God; because by the law is begat, through the +weakness that it meeteth with in thee, sourness, bitterness of +spirit, and anger against him that rightfully condemneth thee of +folly, for choosing to trust to thine own righteousness, when a +better is provided of God to save us. (Gal 4:28-31) Thy righteousness +therefore is deficient; yea, thy zeal for the law, and the men of +the law, has joined madness with thy moral virtues, and made thy +righteousness unrighteousness; How then canst thou be upright +before the Lord? + +Further, Has not the pride of thy spirit in this hot-headed zeal +for thy Pharisaical notions, run thee upon thinking that thou art +able to do more than God hath enjoined thee, and so able to make +thyself more righteous, than God requireth thou shouldest be. What +else is the use of thy adding of laws to God's laws, precepts to +God's precepts, and traditions to God's appointments? (Mark 7:8) +Nay, hast thou not by thus doing, condemned the law of want of +perfection, and so the God that gave it, of want of wisdom, and +faithfulness to himself and thee? + +Nay, I say again, hath not thy thus doing charged God with being +ignorant of knowing, what rules there needed to be imposed on +his creatures to make their obedience complete? And doth not this +apish madness of thine intimate, moreover, that if thou hadst not +stept in with the bundle of thy traditions, righteousness had been +imperfect, not through man's weakness, but through impediment in +God, or in his ministering rules of righteousness unto us. + +Now, when thou hast thought on these things fairly, answer thyself in +these few questions: Is not this arrogancy? Is not this blasphemy? +Is not this to condemn God, that thou mightest be righteous? And +dost thou think, this is, indeed, the way to be righteous? + +But again, what means thy preferring of thine own rules, laws, +statues, ordinances and appointments, before the rules, laws, +statutes and appointments of God? Thinkest thou this to be right? +Whither will thy zeal, thy pride, and thy folly carry thee? Is +there more reason, more equity, more holiness in thy traditions, +than in the holy, and just, and good commandments of God? (Rom +7:12) Why then, I say, dost thou reject the commandment of God, +to keep thine own tradition? Yea, Why dost thou rage, and rail, +and cry out when men keep not thy law, or the rule of thine order, +and tradition of thine elders; and yet shut thine eyes, or wink +with them, when thou thyself shalt live in the breach of the law +of God? Yea, why wilt thou condemn men, when they keep not thy +law, but study for an excuse, yea, plead for them that live in the +breach of God's (Mark 7:10-13) Will this go for righteousness in +the day of God Almighty? Nay rather, will not this, like a millstone +about thy neck, drown thee in the deeps of hell? Oh, the blindness, +the madness, the pride, and spite, that dwells in the hearts of +these pretended righteous men. + +Again, What kind of righteousness of thine, is this, that standeth +in a misplacing, and so consequently in a misesteeming of God's +commands? Some thou settest too high, and some too low; as in the +text, thou hast set a ceremony above faith, above love, and above +hope in the mercy of God: When, as it is evident, the things last +mentioned, are the things of the first rate, the weightier matters. +(Matt 23:23) + +Again, Thou hast preferred the gold above the temple that +sanctifieth the gold, and the gift upon the altar, above the altar +that sanctifies the gift. (Matt 23:17) + +I say again, What kind of righteousness shall this be called? What +back will such a suit of apparel fit, that is set together just +cross and thwart to what it should be? Just as if the sleeves should +be sewed upon the pocket-holes, and the pockets set on where the +sleeves should stand. Nor can other righteousness proceed where +a wrong judgment precedeth it. + +This misplacing of God's laws cannot, I say, but produce misshaped +and misplaced obedience. It indeed produceth a monster, an +ill-shapened thing, a mole, a mouse, a pig, all which are things +unclean, and an abomination to the Lord. For see, saith he, if +thou wilt be making, that thou make all things according to the +pattern shewed to thee in the mount. Set faith, where faith should +stand, a moral, where a moral should stand; and a ceremony, where +a ceremony should stand; for this turning of things upside down +shall be esteemed as the potter's clay: And wilt thou call this +thy righteousness; yea, wilt thou stand in this, plead for this, +and venture an eternal concern in such a piece of linsey-woolsey +as this? O fools, and blind! + +But further, let us come a little closer to the point. O blind +Pharisee. Thou standest to thy righteousness, what dost thou mean? +Wouldest thou have MERCY for thy righteousness, or JUSTICE for +thy righteousness? + +[FIRST MERCY.] If mercy, what mercy? Temporal things God giveth +to the unthankful and unholy; nor doth he use to SELL the world +to man for righteousness. The earth hath he GIVEN to the children +of men. But this is not the thing; thou wouldest have eternal mercy +for thy righteousness; thou wouldest have God think upon what an +holy, what a good, what a righteous man thou art, and hast been. +But Christ died not for the good and righteous, nor did he come to +call such to the banquet, that grace hath prepared for the world. +"I came not," I am not come, saith Christ, "to call the righteous, +but sinners to repentance." (Mark 2:27, Rom 5) Yet this is thy +plea; Lord God, I am a righteous man, therefore grant me mercy, +and a share in thy heavenly kingdom. What else dost thou mean, +when thou sayest, "God I thank thee, that I am not as other +men are?" Why dost thou rejoice, why art thou glad that thou art +more righteous, if indeed thou art, than thy neighbour, if it is +not because thou thinkest, that thou hast got the start of, the +better of thy neighbour, with reference to mercy; and that by thy +righteousness thou hast insinuated thyself into God's affections, +and procured an interest in his eternal favour. But, + +What, What hast thou done by thy righteousness? I say, What hast +thou given to God thereby? And what hath he received of thy hand? +Perhaps thou wilt say, righteousness pleaseth God: But I answer +no, not thine, with respect to justification from the curse of +the law, unless it be as perfect, as the justice it is yielded +to, and as the law that doth command it. But thine is not such +a righteousness: no, thine is speckled, thine is spotted, thine +makes thee to look like a speckled bird in his eye-sight. + +Thy righteousness has added iniquity, to thy iniquity, because it +has kept thee from a belief of thy need of repentance, and because +it has emboldened thee to thrust thyself audaciously into the +presence of God, and made thee there, even before his holy eyes, +which are so pure, that they cannot look on iniquity (Hab 1:13), to +vaunt, boast, and brag of thyself, and of thy tottering, ragged, +stinking uncleanness; for all our righteousnesses are as menstruous +rags, because they flow from a thing, a heart, a man that is +unclean. But, + +Again, Wouldest thou have mercy for thy righteousness? For who +wouldest thou have it; for another, or for thyself? If for another, +and it is most proper, that a righteous man should intercede for +another by his righteousness, rather than for himself, then thou +thrusteth Christ out of his place and office, and makest thyself +to be a saviour in his stead; for a mediator there is already, even +a mediator between God and man, and he is the man Christ Jesus. +There is therefore no need of thine interceding by thy righteousness +for the acceptation of any unto justification from the curse. + +But dost thou plead by thy righteousness, for mercy for thyself? +Why, in so doing thou impliest, + +First, That thy righteousness can prevail with God, more than can +thy sins. I say, that thy righteousness can prevail with God, to +preserve thee from death, more than thy sins can prevail with +him to condemn thee to it. And if so, what follows? but that thy +righteousness is more, and has been done in a fuller spirit than +ever were thy sins: but thus to insinuate is to insinuate a lie; +for there is no man, but while he is a sinner, sinneth with a more +full spirit, than any good man can act righteousness withal. + +A sinner when he sinneth, he doth it with all his heart, and with +all his mind, and with all his soul, and with all his strength; nor +hath he in his ordinary course any thing that bindeth. But with a +good man it is not so; all, and every whit of himself, neither is, +nor can be, in every good duty that he doth. For when he would +do good evil is present with him. And again, "The flesh lusteth +against the Spirit, and the Spirit against the flesh: and these +are contrary the one to the other, so that ye cannot do the things +that ye would." (Gal 5:17) + +Now if a good man cannot do good things with that wholeness and +oneness of soul, with that oneness and universalness of mind, as +a wicked man doth sin with, then is his sin heavier to weigh him +down to hell, than is his righteousness to buoy him up to the +heavens. + +And again, I say, if the righteousness of a good man comes short +of his sin, both in number, weight and measure, as it doth, for +a good man shrinks and quakes at the thoughts of God's entering +into judgment with him (Psa 143:2), then is his iniquity more +than his righteousness. And I say again, if the sin of one that +is truly gracious, and so of one that hath the best of principles, +is heavier and mightier to destroy him, than is his righteousness +to save him, how can it be, that the Pharisee, that is not gracious, +but a mere carnal man, somewhat reformed and painted over with a +few, lean, and lousy formalities, should with his empty, partial, +hypocritical righteousness, counterpoise his great, mighty, and +weighty sins, that have cleaved to him in every state and condition +of his, to make him odious in the sight of God? + +Second. Dost thou plead by thy righteousness for mercy for thyself? +Why in so doing thou impliest, that mercy thou deservedst; and that +is next door to, or almost as much as to say, God oweth me what +I ask for.14 The best that can be put upon it, is, thou seekest +security from the direful curse of God, as it were by the works +of the law, and to be sure betwixt Christ and the law, thou wilt +drop into hell. (Rom 9:31-33) For he that seeks for mercy, as it +were, and but as it were, by the works of the law, doth not altogether +trust thereto. Nor doth he that seeks for that righteousness, +that should save him, as it were, by the works of the law, seek it +only, wholly and solely at the hands of mercy. So then, to seek +for that that should save thee, neither at the hands of the law, +nor at the hands of mercy, is, to be sure, to seek it where it is +not to be found; for there is no medium betwixt the righteousness +of the law, and the mercy of God. Thou must have it either at +the door of the law, or at the door of grace. But sayest thou, I +am for having of it at the hands of both. I will trust solely to +neither. I love to have two strings to my bow. If one of them, as +you think, can help me by itself, my reason tells me, that both +can help me better. Therefore will I be righteous, and good, and +will seek by my goodness to be commended to the mercy of God: for +surely, he that hath something of his own to ingratiate himself +into the favour of his prince withal, shall sooner obtain his mercy +and favour, than one that comes to him as stript of all good. + +I answer, But there are not two ways to heaven, not two living ways; +there is one new and living way, which Christ hath consecrated for +us through the vail, that is to say, his flesh; and besides that +one, there is no more. (Heb 10:19-24) Why then dost thou talk +of two strings to thy bow? What became of him that had, and would +have, two stools to sit on? Yea, the text says plainly, that +therefore they obtained not righteousness, because they sought it +not by faith, but, as it were, by the works of the law. See here, +they are disowned by the gospel, because they sought it not by +faith; that is, by faith only. Again, the law, and the righteousness +thereof, flies from them, nor could they attain it, though they +followed after it, because they sought it not by faith. + +Mercy then is to be found alone in Jesus Christ! Again, the +righteousness of the law is to be obtained only by faith of Jesus +Christ: that is, in the Son of God is the righteousness of the law +to be found; for he, by his obedience to his Father, is become the +end of the law for righteousness. And for the sake of his legal +righteousness, which is also called the righteousness of God, +because it was God in the flesh of the Lord Jesus that did accomplish +it, is mercy and grace from God extended, to whoever dependeth by +faith upon God by this Jesus his righteousness for it. And hence +it is, that we so often read, that this Jesus is the way to the +Father: That God, for Christ's sake, forgiveth us: That by the +obedience of one, many are made righteous or justified: And that +through this man, is preached to us the forgiveness of sins; and +that by him all that believe are justified from all things, from +which they could not be justified by the law of Moses. + +Now, though I here do make mention of righteousness and mercy, yet +I hold there is but one way, to wit, to eternal life; which way, +as I said, is Jesus Christ; for he is the new, the only new, and +living way to the Father of mercies, for mercy to make me capable +of abiding with him in the heavens for ever and ever. + +But sayest thou, I will be righteous in myself that I may have +wherewith to commend me to God, when I go to him for mercy? + +I answer, But thou blind Pharisee; I tell thee thou hast +no understanding of God's design by the gospel; which is, not to +advance man's righteousness, as thou dreamest; but to advance the +righteousness of his Son, and his grace by him. Indeed, if God's +design by the gospel was to exalt and advance man's righteousness, +then that which thou hast said, would be to the purpose. For what +greater dignity can be put upon man's righteousness, than to admit +it? + +I say then, for God to admit it, to be an advocate, an intercessor, +a mediator; for all these is that which prevaileth with God to +shew me mercy. But this God never thought of, much less could he +thus design by the gospel: for the text runs flat against it. Not +of works, not of works of righteousness, which we have done; not +of works, lest any man should boast, saying, Well, I may thank my +own good life for mercy. It was partly for the sake of mine own +good deeds that I obtained mercy to be in heaven and glory. Shall +this be the burden of the song of heaven? Or is this that which +is composed by that glittering heavenly host, and which we have +read of in the holy book of God! No, no, that song runs upon +other feet, standeth in far better strains, being composed of far +higher, and truly heavenly matter: For God has "predestinated us +unto the adoption of children by Jesus Christ to himself, according +to the good pleasure of his will, to the praise of the glory of his +grace, wherein he hath made us accepted in the beloved. In whom we +have redemption through his blood, the forgiveness of sins, according +to the riches of his grace." (Eph 1:5-7) And it is requisite, +that the song be framed accordingly; wherefore he saith, that the +heavenly song runs thus: "Thou art worthy to take the book, and +to open the seals thereof: for thou wast slain, and hast redeemed +us to God by thy blood, out of every kindred, and tongue, and people, +and nation; and hast made us unto our God kings and priests; and +we shall reign on the earth." (Rev 5:9,10) + +He saith not that they have redeemed, or helped to redeem and deliver +themselves; but that the Lamb, the Lamb that was slain; the Lamb +only was he that had redeemed them. Nor, saith he, that they had +made themselves kings and priests unto God to offer any oblation, +sacrifice, or offering whatsoever; but that the same Lamb had +made them such. For they, as is insinuated by the text, were in, +among, one with, and no better, than the kindreds, tongues, nations, +and people of the earth. Better! No, in no wise, saith Paul (Rom +3:9), therefore their separation from them was of mere mercy, free +grace, good will, and distinguishing love: not for, or because +of, works of righteousness which any of them have done; no, they +were all alike. But these, because beloved, when in their blood, +according to Ezekiel 16 were separated by free grace. And as another +scripture hath it, redeemed from the earth, and from among men by +blood. (Rev 14:3,4) Wherefore deliverance from the ireful wrath +of God, must not, neither in whole, nor in part, be ascribed to +the whole law, or to all the righteousness that comes by it; but +to the Lamb of God, Jesus, the Saviour of the world; for it is He +that delivered us from the wrath to come: and that according to +God's appointment; "For God hath not appointed us to wrath, but +to obtain salvation by [or through] our Lord Jesus Christ." (1 +Thess 5:9) Let every man, therefore, take heed what he doth, and +whereon he layeth the stress of his salvation, "For other foundation +can no man lay, than that is laid, which is Jesus Christ." (1 Cor +3:11) + +But dost thou plead still as thou didst before, and wilt thou stand +thereto? Why then, thy design must overcome God, or God's design +must overcome thee. Thy design is to give thy good life, thy good +deeds, a part of the glory of thy justification from the curse. +And God's design is to throw all thy righteousness out into the +street, into the dirt, and dunghill, as to that. Thou art for +glory, and for glorying here before God; yea, thou art for sharing +in the glory of justification, when that alone belongeth to God. +And he hath said, "My glory will I not give to another." Thou wilt +not trust wholly to God's grace in Christ for justification; and +God will not take thy stinking righteousness in, as a partner in +thy acquitment from sin, death, wrath, and hell. Now the question +is, who shall prevail? God, or the Pharisee? And whose word shall +stand? His, or the Pharisee's? + +Alas! The Pharisee here must needs come down, for God is greater +than all. Also, he hath said, that no flesh shall glory in his +presence; and that he will have mercy, and not sacrifice. And +again, that it is not, nor shall be, in him that wills, nor in him +that runs, but in God that sheweth mercy. What hope, help, stay, +or relief then is there left for the merit-monger? What twig, or +straw, or twined thread is left to be a stay for his soul? This +besom will sweep away his cobweb: The house that this spider doth +so lean upon, will now be overturned, and he in it to hell fire; +for nothing less than everlasting damnation is designed by God, and +that for this fearful and unbelieving Pharisee: God will prevail +against him for ever. + +Third, But wilt thou yet plead thy righteousness for mercy? Why, +in so doing, thou takest away from God the power of giving mercy. +For if it be thine as wages, it is no longer his to dispose of +all pleasure; for that which another man oweth me, is in equity +not at his, but at my disposal. Did I say, that by this thy plea, +thou takest away from God the power of giving mercy; I will add, +yea, and also of disposing of heaven and life eternal. And then, I +pray you, what is left unto God, and what can he call his own? Not +mercy; for that by thy good deeds thou hast purchased. Not heaven; +for that by thy good deeds thou hast purchased. Not eternal life; +for that by thy good deeds thou hast purchased. Thus, Pharisee, +O thou self-righteous man, hast thou set up thyself above grace, +mercy, heaven, glory; yea, above even God himself, for the purchaser +should in reason be esteemed above the purchase. + +Awake man! What hast thou done? Thou hast blasphemed God, thou +hast undervalued the glory of his grace; thou hast, what in thee +lieth, opposed the glorious design of heaven! Thou hast sought to +make thy filthy rags to share in thy justification. + +Now, all these are mighty sins; these have made thine iniquity +infinite. What wilt thou do? Thou hast created to thyself a world +of needless miseries. I call them needless, because thou hadst +more than enough before. Thou hast set thyself against God in a +way of contending; thou standest upon thy points and pantables:15 +Thou wilt not bate God an ace, of what thy righteousness is worth, +and wilt also make it worth what thyself shalt list. Thou wilt be +thine own judge, as to the worth of thy righteousness; thou wilt +neither hear what verdict the word has passed about it, nor wilt +thou endure, that God should throw it out in the matter of thy +justification, but quarrellest with the doctrine of free grace, +or else dost wrest it out of its place to serve thy Pharisaical +designs; saying, "God, I thank thee, I am not as other men"; +fathering upon thyself, yea, upon God and thyself, a stark lie; +for thou art as other men are, though not in this, yet in that; +yea, in a far worse condition than the most of men are. Nor will +it help thee any thing to attribute this thy goodness to the God +of heaven: for that is but a mere toying; the truth is, the God +that thou intendest, is nothing but thy righteousness; and the +grace that thou supposest, is nothing but thine own good and honest +intentions. So that, + +Fourth, In all that thou sayest, thou dost but play the downright +hypocrite. Thou pretendest indeed to mercy, but thou intendest +nothing but merit. Thou seemest to give the glory to God; but at +the same time takest it all to thyself. Thou despisest others, +and criest up thyself, and in conclusion fatherest all upon God +by word, and upon thyself in truth. Nor is there any thing more +common among this sort of men, than to make God, his grace, and +kindness, the stalking-horse to their own praise, saying, God, I +thank thee when they trust to themselves that they are righteous, +and have not need of any repentance; when the truth is, they are +the worst sort of men in the world, because they put themselves +into such a state as God hath not put them into, and then impute +it to God, saying, God, I thank thee, that thou hast done it; for +what greater sin [is there] than to make God a liar, or than to +father that upon God which he never meant, intended, or did. And +all this under a colour to glorify God; when there is nothing +else designed, but to take all glory from him, and to wear [it] on +thine own head as a crown, and a diadem in the face of the whole +world. + +A self-righteous man therefore can come to God for mercy none +otherwise than fawningly: For what need of mercy hath a righteous +man? Let him then talk of mercy, of grace, and goodness, and come +in an hundred times with him, "God, I thank thee," in his mouth, all +is but words, there is no sense, nor savour, nor relish of mercy +and favour; nor doth he in truth, from his very heart, understand +the nature of mercy, nor what is an object thereof; but when he +thanks God, he praises himself; when he pleads for mercy, he means +his own merit; and all this is manifest from what doth follow; for, +saith he, "I am not as this Publican!" Thence clearly insinuating, +that not the good, but the bad, should be rejected of the God +of heaven: That not the bad but the good; not the sinner, but +the self-righteous, are the most proper objects of God's favour. +The same thing is done by others in this our day: Favour, mercy, +grace, and "God I thank thee," is in their mouths, but their own +strength, sufficiency, free-will, and the like, they are the things +they mean, by all such high and glorious expressions. + +[SECOND JUSTICE.] But, secondly, If thy plea be not for mercy, but +for justice, then to speak a little to that. Justice has measures +and rules to go by; unto which measures and rules, if thou comest +not up, justice can do thee no good. Come then, O thou blind +Pharisee, let us pass away a few minutes in some discourse about +this. Thou demandest justice, because God hath said, that the man +that doth these things shall live in and by them. And again, the +doers of the law shall be justified; not in a way of mercy, but in +a way of justice. He shall live by them. But what hast thou done, +O blind Pharisee! What hast thou done, that thou art emboldened +to venture, to stand and fall to the most perfect justice of God? +Hast thou fulfilled the whole law, and not offended in one point? +Hast thou purged thyself from the pollutions and motions of sin +that dwell in the flesh, and work in thy own members? Is the very +being of sin rooted out of thy tabernacle? And art thou now as +perfectly innocent as ever was Jesus Christ? Hast thou, by suffering +the uttermost punishment that justice could justly lay upon thee +for thy sins, made fair and full satisfaction to God, according to +the tenor of his law for thy transgressions? If thou hast done +all these things, then thou mayest plead something, and yet but +something for thyself in a way of justice. Nay, in this I will assert +nothing, but rather inquire:--What hast thou gained by all this +thy righteousness? (we will now suppose what must not be granted) +Was not this thy state when thou wast in thy first parents? Wast +thou not innocent, perfectly innocent and righteous? And if thou +shouldest be so now, what hast thou gained thereby? Suppose that +the man, that had forty years ago forty pounds of his own, and +had spent it all since, should yet be able now to show his forty +pounds again? What has he got thereby, or how much richer is he +at last, than he was, when he first set up for himself. Nay, doth +not the blot of his ill living betwixt his first and his last, +lie as a blemish upon him, unless he should redeem himself also +by works of supererogation, from the scandal that justice may lay +at his door for that? + +But, I say, suppose, O Pharisee, this should be thy case, yet God +is not bound to give thee in justice that eternal life, which by +his grace he bestoweth upon those, that have redemption from sin, +by the blood of his Son. In justice therefore, when all comes to +all, thou canst require no more than an endless life in an earthly +paradise; for there thou wast set up at first; nor doth it appear +from what hath been said, touching all that thou hast done or canst +do, that thou deservedst a better place. + +Did I say, that thou mayest require justly an endless life in an +earthly paradise. Why? I must add to that saying, this proviso: +If thou continuest in the law, and in the righteousness thereof, +else not. But how dost thou know that thou shalt continue therein? +Thou hast no promise from God's mouth for that, nor is grace or +strength ministered to mankind by the covenant that thou art under. +So that still thou standest bound to thy good behaviour, and in +the day that thou dost give the first, though never so little a +trip, or stumble in thy obedience, thou forfeitest thine interest +in paradise, and in justice, as to any benefit there. + +But alas, what need is there that we should thus talk of things, +when it is manifest, that thou hast sinned, not only before thou +wast a Pharisee, but when, after the most strictest sect of thy +religion, thou livedst also a Pharisee; yea, and now in the temple, +in thy prayer there, thou showest thyself to be full of ignorance, +pride, self-conceit, and horrible arrogancy, and desire of vain-glory, +&c., which are none of them the seat of fruits of righteousness, +but the seat of the devil, and the fruit of his dwelling, even at +this time, in thy heart. + +Could it ever have been imagined, that such audacious impudence +could have put itself forth in any mortal man, in his approach unto +God by prayer, as has showed itself in thee? "I am not as other +men!" sayest thou; but is this the way to go to God in prayer? Is +this the way for a mortal man, that is full of sin, that stands in +need of mercy, and that must certainly perish without it, to come +to God in prayer? The prayer of the upright is God's delight. But +the upright man glorifies God's justice, by confessing to God the +vileness and pollution of his state and condition: He glorifies God's +mercy by acknowledging, that that, and that only, as communicated +of God by Christ to sinners, can save and deliver from the curse +of the law. + +This, I say, is the sum of the prayer of the just and upright man +(Job 1:8, 40:4, Acts 13:22, Psa 38, 51, 2 Sam 6:21,22), and not as +thou most vain-gloriously vauntest, with thy, "God, I thank thee, +that I am not as other men are." + +True, when a man is accused by his neighbours, by a brother, by +an enemy, and the like; if he be clear, and he may be so, as to +what they shall lay to his charge, then let him vindicate, justify, +and acquit himself, to the utmost that in justice and truth he +can; for his name, the preservation whereof is more to be chosen +than silver and gold; also his profession, yea, the name of God +too, and religion, may now lie at stake, by reason of such false +accusations, and perhaps can by no means, as to this man, be +recovered, and vindicated from reproach and scandal, but by his +justifying of himself. Wherefore in such a work, a man serveth +God, and saves religion from hurt; yea, as he that is a professor, +and has his profession attended with a scandalous life, hurteth +religion thereby: So he that has his profession attended with a good +life, and shall suffer it notwithstanding, to lie under blame by +false accusations, when it is in the power of his hand to justify +himself, hurteth religion also. But the case of the Pharisee is +otherwise. He is not here a dealing with men, but God; not seeking +to stand clear in the sight of the world, but in the sight of heaven +itself; and that too, not with respect to what men or angels, but +with respect to what God and his law, could charge him with and +justly lay at his door. + +This therefore mainly altereth the case; for a man here to stand +thus upon his points, it is death; for he affronteth God, he +giveth him the lie, he reproveth the law, and in sum, accuseth it +of bearing false witness against him; he doth this, I say, even +by saying, "God, I thank thee, that I am not as other men are"; +for God hath made none of this difference. The law condemneth +all men as sinners, and testifieth, that every imagination of the +thought of the heart of the sons of men is only evil, and that +continually. Wherefore they that do as the Pharisee did, to wit, +seek to justify themselves before God from the curse of the law, +by their own good doings, though they also, as the Pharisee did, +seem to give God the thanks for all, yet do most horribly sin, even +by their so doing, and shall receive a Pharisee's reward at last. +Wherefore, O thou Pharisee, it is a vain thing for thee either to +think of, or to ask for, at God's hand, either mercy or justice. +Because mercy thou canst not ask for, from sense of want of mercy, +because thy righteousness, which is by the law, hath utterly +blinded thine eyes, and complimenting with God doth nothing. And +as for justice, that can do thee no good, but the more just God +is, and the more by that he acteth towards thee, the more miserable +and fearful will be thy condition, because of the deficiency of +thy, so much by thee, esteemed righteousness. + +[The Pharisee seeth no need of mercy, but thinketh himself righteous +before God.] + +What a deplorable condition then is a poor Pharisee in! For mercy +he cannot pray, he cannot pray for it with all his heart; for he +seeth, indeed, no need thereof. True, the Pharisee, though he was +impudent enough, yet would not take all from God; he would still +count, that there was due to him a tribute of thanks: "God, I +thank thee," saith he, but yet not a bit of this, for mercy; but +for that he had let him live, for I know not for what he did thank +himself, till he had made himself better than other men; but that +betterment was a betterment in none other judgment than that of +his own, and that was none other but such an one as was false. +So then, the Pharisee is by this time quite out of doors; his +righteousness is worth nothing, his prayer is worth nothing, his +thanks to God are worth nothing; for that what he had was scanty, +and imperfect, and it was his pride that made him offer it to +God for acceptance; nor could his fawning thanksgiving better his +case, or make his matter at all good before God. + +But I'll warrant you, the Pharisee was so far off from thinking thus +of himself, and of his righteousness, that he thought of nothing +so much as of this, that he was a happy man; yea, happier by far +than other his fellow rationals. Yea, he plainly declares it when +he saith, "God, I thank thee, that I am not as other men are." + +O what a fool's paradise was the heart of the Pharisee now in, +while he stood in the temple praying to God! "God, I thank thee," +said he, for I am good and holy, I am a righteous man; I have been +full of good works; I am no extortioner, unjust, nor adulterer, +no nor yet as this wretched Publican. I have kept myself strictly +to the rule of mine order, and my order is the most strict of all +orders now in being: I fast, I pray, I give tithes of all that I +possess. Yea, so forward am I to be a religious man; so ready +have I been to listen after my duty, that I have asked both of God +and man the ordinances of judgment and justice; I take delight in +approaching to God. What less now can be mine than the heavenly +kingdom and glory? + +Now the Pharisee, like Haman, saith in his heart, To whom would +the king delight to do honour, more than to myself? Where is the +man that so pleaseth God, and consequently, that in equity and +reason should be beloved of God like me? Thus like the prodigal's +brother, he pleadeth, saying, "Lo, these many years do I serve +thee, neither transgressed I at any time thy commandment." (Luke +15:29) O brave Pharisee! But go on in thine oration: "Nor yet as +this Publican." + +Poor wretch, quoth the Pharisee to the Publican, What comest thou +for? Dost think that such a sinner as thou art shall be heard of +God? God heareth not sinners; but if any man be a worshipper of +God as I am, as I thank God I am, him he heareth. Thou, for thy +part, hast been a rebel all thy days: I abhor to come nigh thee, +or to touch thy garments. Stand by thyself, come not near me, for +I am more holy than thou. (Isa 65:5) + +Hold, stop there, go no further; fie Pharisee, fie; Dost thou know +before whom thou standest, to whom thou speakest, and of what the +matter of thy silly oration is made? Thou art now before God, thou +speakest now to God, and therefore in justice and honesty thou +shouldest make mention of his righteousness, not of thine; of his +righteousness, and of his only. + +I am sure Abraham, of whom thou sayest he is thy father, never had +the face to do as thou hast done, though it is to be presumed he +had more cause so to do, than thou hast, or canst have. Abraham +had whereof to glory, but not before God; yea, he was called God's +friend, and yet would not glory before him; but humbled himself, +was afraid, and trembled in himself, when he stood before him, +acknowledging of himself to be but dust and ashes. (Gen 18:27,30, +Rom 4:2) But thou, as thou hadst quite forgot, that thou wast +framed of that matter, and after the manner of other men, standest +and pleadest thy goodness before him. Be ashamed Pharisee! Dost +thou think, that God hath eyes of flesh, or that he seeth as man +sees? Is not the secrets of thy heart open unto him? Thinkest thou +with thyself, that thou, with a few of thy defiled ways canst cover +thy rotten wall, that thou hast daubed with untempered mortar, +and so hide the dirt thereof from his eyes: Or that these fine, +smooth, and oily words, that come out of thy mouth, will make him +forget that thy throat is an open sepulchre, and that thou within +art full of dead men's bones and all uncleanness? Thy thus cleansing +of the outside of the cup and platter, and thy garnishing of the +sepulchres of the righteous, is nothing at all in God's eyes, +but things that manifest, that thou art an hypocrite, and blind, +because thou takest no notice of that which is within, which yet is +that, which is most abominable to God. For the fruit, alas, what +is the fruit to the tree, or what are the streams to the fountain! +Thy fountain is defiled; yea, a defiler, and so that which maketh +thy whole self, with thy works unclean in God's sight. But Pharisee, +how comes it to pass, that the poor Publican is now such a mote +in thine eye, that thou canst not forbear, but must accuse him +before the judgment of God: for in that thou sayest, "that thou +art not even as this Publican," thou bringest in an accusation, +a charge, a bill against him. What has he done? Has he concealed +any of thy righteousness, or has he secretly informed against +thee that thou art an hypocrite, and superstitious? I dare say, +the poor wretch has neither meddled nor made16 with thee in these +matters. + +But what aileth the Pharisee? Doth the poor Publican stand to vex +thee? Doth he touch thee with is dirty garments; or doth he annoy +thee with his stinking breath? Doth his posture of standing so +like a man condemned offend thee? True, he now standeth with his +hand held up at God's bar, he pleads guilty to all that is laid +to his charge. + +He cannot strut, vapour, and swagger as thou dost? but why offended at +this? Oh but he has been a naughty man! and I have been righteous, +sayest thou. Well, Pharisee, well, his naughtiness shall not +be laid to thy charge, if thou hast chosen none of his ways. But +since thou wilt yet bear me down, that thou art righteous, shew +now, even now, while thou standest before God with the Publican, +some, though they be but small, yea, though but very small fruits +of thy righteousness. Let the Publican alone, since he is speaking +of his life before God. Or if thou canst not let him alone, yet +do not speak against him; for thy so doing will but prove, that +thou rememberest the evil that the man has done unto thee; yea, +and that thou bearest him a grudge for it too, and that while you +stand before God. + +But Pharisee, the righteous man is a merciful man, and while he +standeth praying, he forgiveth; yea, and also crieth to God that +he will forgive him too. (Mark 11:25,26, Acts 7:60) Hitherto then +thou hast shewed none of the fruits of thy righteousness. Pharisee, +righteousness would teach thee to love this Publican, but thou +showest that thou hatest him. Love covereth the multitude of sins; +but hatred and unfaithfulness revealeth secrets. + +Pharisee, thou shouldest have remembered this thy brother in this +his day of adversity, and shouldest have shewed, that thou hadst +compassion to thy brother in this his deplorable condition; but +thou, like the proud, the cruel, and arrogant man, hast taken thy +neighbour at the advantage, and that when he is even between the +straits, and standing upon the very pinnacle of difficulty, betwixt +the heavens and the hells, and hast done what thou couldest, what +on thy part lay, to thrust him down to the deep, saying, "I am +not even as this Publican." + +What cruelty can be greater; what rage more furious; and what spite +and hatred more damnable and implacable, than to follow, or take +a man while he is asking of mercy at God's hands, and to put in a +caveat17 against his obtaining of it, by exclaiming against him +that he is a sinner? The master of righteousness doth not so: +"Do not think," saith he, "that I will accuse you to the Father." +(John 5:45) The scholars of righteousness do not so. "But as for +me," said David, "when they [mine enemies] were sick, [and the +Publican here was sick of the most malignant disease] my clothing +was sackcloth, I humbled my soul with fasting; and my prayer [to +wit, that I made for them] returned into mine own bosom. I behaved +myself as though he had been my friend or brother: I bowed down +heavily, as one that mourneth for his mother." (Psa 35:13,14) + +Pharisee, Dost thou see here how contrary thou art to righteous +men? Now then, where shall we find out one to parallel thee, but +by finding out of him that is called the dragon; for he it is that +accuseth poor sinners before God. (Zech 3, Rev 12) + +"I am not as this Publican": Modesty should have commanded thee +to have bit thy tongue as to this. What could the angels think, +but that revenge was now in thine heart, and but that thou comest +up into the temple, rather to boast of thyself and accuse thy +neighbour, than to pray to the God of heaven: For what one petition +is there in all thy prayer, that gives the least intimation, that +thou hast the knowledge of God or thyself? Nay, what petition +of any kind is there in thy vain-glorious oration from first to +last? only an accusation drawn up, and that against one helpless +and forlorn; against a poor man, because he is a sinner; drawn up, +I say, against him by thee, who canst not make proof of thyself +that thou art righteous: But come to proofs of righteousness, and +there thou art wanting also. What though thy raiment is better +than his, thy skin may be full as black: Yea, what if thy skin +be whiter than his, thy heart may be yet far blacker. Yea, it is +so, for the truth hath spoken it; for within you are full of excess +and all uncleanness. (Matt 23) + +Pharisee, there are transgressions against the second table, and +the Publican shall be guilty of them: But there are sins also +against the first table, and thou thyself art guilty of them. + +The Publican, in that he was an extortioner, unjust, and +an adulterer, made it thereby manifest that he did not love his +neighbour; and thou by making a God, a Saviour, a deliverer, of +thy filthy righteousness, doth make it appear, that thou dost not +love thy God; for as he that taketh, or that derogateth from his +neighbour in that which is his neighbour's due, sinneth against +his neighbour, so he that taketh or derogateth from God, sinneth +against God. + +Now then, though thou hast not, as thou dost imagine, played at +that low game as to derogate from thy neighbour; yet thou hast +played at that high game as to derogate from thy God; for thou +hast robbed God of the glory of salvation; yea, declared, that as +to that there is no trust to be put in him. "Lo, this is the man +that made not God his strength; but trusted in the abundance of his +riches, and strengthened himself in his wickedness" or substance. +(Psa 52:7) + +What else means this great bundle of thy own righteousness, which +thou hast brought with thee into the temple? yea, what means else +thy commending of thyself because of that, and so thy implicit +prayer, that thou for that mightest find acceptance with God? + +All this, what does it argue, I say, but thy diffidence of God? +and that thou countest salvation safer in thine own righteousness, +than in the righteousness of God; and that thy own love to, and +care of thy own soul, is far greater, and so much better, than +is the care and love of God. And is this to keep the first table; +yea, the first branch of that table, which saith, "Thou shalt love +the Lord thy God?" For thy thus doing cannot stand with love to +God. + +How can that man say, I love God, who from his very heart shrinketh +from trusting in him? Or, how can that man say, I would glorify +God, who in his very heart refuseth to stand and fall by his mercy? + +Suppose a great man should bid all the poor of the parish to his +house to dinner, and should moreover send by the mouth of his +servant, saying, My lord hath killed his fatlings, hath furnished +his table, and prepared his wine, nor is there want of anything, +come to the banquet: Would it not be counted as a high affront to, +great contempt of, and much distrust in the goodness of the man +of the house, if some of these guests should take with them, out +of their own poor store, some of their mouldy crusts, and carry +them with them, lay them on their trenchers upon the table before +the lord of the feast, and the rest of his guests, out of fear that +he yet would not provide sufficiently for those he had bidden to +his dinner that he made? + +Why Pharisee, this is thy very case, Thou hast been called to a +banquet, even to the banquet of God's grace, and thou hast been +disposed to go; but behold, thou hath not believed, that he would +of his own cost make thee a feast, when thou comest; wherefore +of thy own store thou hast brought with thee, and hast laid upon +thy trencher 18 on his table, thy mouldy and hoary crusts in the +presence of the angels, and of this poor Publican; yea, and hast +vauntingly said upon the whole, "God, I thank thee, that I am not +as other men are." I am no such NEEDY man. (Luke 15:7) "I am no +extortioner, nor unjust, no adulterer, nor even as this Publican." +I am come indeed to thy feast, for of civility I could do no less; +but for thy dainties, I need them not, I have of such things +enough of mine own.19 (Luke 18:9) I thank thee therefore for +thy offer of kindness, but I am not as those that have, and stand +in need thereof, "nor yet as this Publican." And thus feeding +upon thine own fare, or by making a composition of his and thine +together, thou condemnest God, thou countest him insufficient or +unfaithful; that is, either one that hath not enough, or having +it, will not bestow it upon the poor and needy, and therefore, +of mere pretence thou goest to his banquet, but yet trustest to +thine own, and to that only. + +This is to break the first table; and so to make thyself a sinner +of the highest form: for the sins against the first table, are +sins of an higher nature than are the sins against the second. +True, the sins of the second table are also sins against God, +because they are sins against the commandments of God: but the +sins that are against the first table, are sins not only against +the command, but against the very love, strength, holiness, and +faithfulness of God. And herein stands thy condition; thou hast +not, thou sayest thou hast not done injury to thy neighbour; but +what of that, IF THOU HAST REPROACHED GOD THY MAKER? This is, as +if a man should be in with his fellow-servant, and out with his +master. + +Pharisee, I will assure thee, thou art besides the saddle;20 thy +state is not good, thy righteousness is so far off from doing of +thee any good, that it maketh thee to be a greater sinner than +if thou hadst none at all, because it fighteth more immediately +against the mercy, the love, the grace, and goodness of God, than +the sins of other sinners, as to degree, does. + +And as they are more odious and abominable in the sight of God, +as they needs must, if what is said be true, as it is; so they are +more dangerous to the life and soul of man: for that they always +appear unto him in whom they dwell, and to him that trusteth in +them, not to be sins and transgressions, but virtues and excellent +things. Not things that set a man further off, but the things, +that bring a man nearer to God, than those that want them are or +can be. This therefore is the dangerous estate of those that go +about to establish their own righteousness, that neither have, nor +can, while they are so doing, submit themselves to the righteousness +of God. (Rom 10:3) It is far more easy to persuade a poor wretch, +whose life is debauched, and whose sins are written in his +forehead, to submit to the righteousness of God, that is, to the +righteousness that is of God's providing and giving; than it is to +persuade a self-righteous man to do it. For the profane are sooner +convinced, as of the necessity of righteousness to save him: so +that he has none of his own to do him that pleasure, and therefore +most gladly he accepteth of, and submitteth himself to the help +and health and salvation that is in the righteousness and obedience +of another man. + +And upon this account it is, that Christ saith, "The Publicans and +the Harlots" enter into the kingdom of heaven before the Scribes +and Pharisees. (Matt 21:31) Poor Pharisee, what a loss art thou +at? thou art not only a sinner, but a sinner of the highest form. +Not a sinner by such sins (by such sins chiefly) as the second +table doth make manifest; but a sinner chiefly in that way, as no +self-righteous man did ever dream of. For when the righteous man +or Pharisee shall hear that he is a sinner, he replieth, "I am +not as other men are." + +And because the common and more ordinary description of sin, is +the transgression against the second table, he presently replieth +again, I am not as this Publican is; and so shrowdeth himself +under his own lame endeavours, and ragged, partial patches of +moral or civil righteousness. Wherefore when he heareth, that his +righteousness is condemned, slighted, and accounted nothing worth, +then he fretteth, and fumeth, and chafeth and would kill the man, +that so slighteth and disdaineth his goodly righteousness; but +Christ and the true gospel-teacher still goeth on, and condemneth +all his righteousness to be as menstruous rags, an abomination to +God, and nothing but loss and dung. + +Now menstruous rags, things that are an abomination, and dung, are +not fit matter to make a garment of to wear, when I come to God +for life, much less to be made my friend, my advocate, my mediator +and spokesman, when I stand betwixt heaven and hell, to plead for +me that I might be saved. (Isa 64:6, Luke 16:15, Phil 3:6-8) + +Perhaps some will blame me, and count me also worthy thereof, +because I do not distinguish betwixt the matter and the manner of +the Pharisee's righteousness. And let them condemn me still; for, +saving the holy law, which is neither the matter nor manner of the +Pharisee's righteousness, but rather the rules, if he will live +thereby, up to which he should completely come in every thing +that he doth. And I say again, that the whole of the Pharisee's +righteousness is sinful, though not with and to me, yet with and +before the God of heaven. Sinful I say it is, and abominable, both +in itself, and also in its effects. + +[The Pharisee's whole righteousness sinful.] + +First, In itself; for that it is imperfect, scanty, and short of +the rule by which righteousness is enjoined, and EVEN with which +every act should be: For shortness here, even every shortness in +these duties, is sin, and sinful weakness; wherefore the curse +taketh hold of the man for coming short, but that it could not +justly do, if he coming short was not his sin: Cursed is every one +that doeth not, and that continueth not to do all things written +in the law. (Deu 27:26, Gal 3:10) + +Second, It is sinful, because it is wrought by sinful flesh; for +all legal righteousness is a work of the flesh. (Rom 4:1, Phil +3:3-8) + +A work, I say, of the flesh; even of that flesh, who, or which +also committeth the greatest enormities. For the flesh is but one, +though its workings are divers: Sometimes in a way most notoriously +sensual and devilish, causing the soul to wallow in wickedness as +the sow doth to wallow in the mire. + +But these are not all the works of the flesh; the flesh sometimes +will attempt to be righteous, and set upon doing actions, that in +their perfection would be very glorious and beautiful to behold. +But because the law is only commanding words, and yieldeth no help +to the man that attempts to perform it; and because the flesh is +weak, and cannot do of itself that which it beginneth to meddle +with, therefore this most glorious work of the flesh faileth. + +But, I say, as it is a work of the flesh, it cannot be good, +forasmuch as the hand that worketh it, is defiled with sin: For +in a good man, one spiritually good, "that is in his flesh there +dwells no good thing," but consequently that which is bad; how +then can the flesh of a carnal, graceless man, and such a one is +every Pharisee and self-righteous man in the world, produce, though +it joineth itself to the law, to the righteous law of God, that +which is good in his sight. + +If any shall think that I pinch so hardly, because I call man's +righteousness which is of the law, of the righteous law of God, +flesh; let them consider that which follows; to wit, That though +man by sin, is said to be dead in sin and trespasses, yet not so +dead, but that he can act still in his own sphere. That is, to do, +and choose to do, either that which by all men is counted base, +or that which by some is counted good, though he is not, nor can +all the world make him capable of doing anything that may please +his God. + +Man by nature, as dead as he is, can, and that with the will of +his flesh, will his own salvation. Man by nature can, and that by +the power of the flesh, pursue and follow after his own salvation; +but then he wills it, and pursues or follows after it, not in +God's way, but his own. Not by faith in Christ, but by the law of +Moses, see Romans 10:16, 31, 10:3-7. + +Wherefore it is no error to say, that a man naturally has Will, +and a Power to pursue his will, and that as to his salvation. But +it is a damnable error to say, that he hath will and power to +pursue it, and that in God's way. For then we must hold that the +mysteries of the gospel are natural; for that natural men, or men +by nature, may apprehend and know them; yea, and know them to be +the only means by which they must obtain eternal life: for the +understanding must act before the will; yea, a man must approve +of the way to life by Jesus Christ, before his mind will budge, +or stir, or move that way: "But the natural man receiveth not the +things of the Spirit of God; [of the gospel] for they are foolishness +unto him, neither can he know them because they are spiritually +discerned." (1 Cor 2:14) + +He receiveth not these things; that is, his mind and will lie +cross unto them, for he counts them foolishness; nor can all the +natural wisdom in the world, cause that his will should fall in +with them, because it cannot discern them. + +Nature discerneth the law, and the righteousness thereof; yea, it +discerneth it, and approveth thereof; that is, that the righteousness +of it is the best and only way to life, and therefore the natural +will and power of the flesh, as here you see in the Pharisee, do +steer their course by that for eternal life. (1 Cor 2:14) + +The righteousness of the law therefore is a work of the flesh, +a work of sinful flesh, and therefore must needs be as filth and +dung, and abominable as to that for which this man hath produced +it, and presented it in the temple before God. + +Nor is the Pharisee alone entangled in this mischief; many souls are +by these works of the flesh flattered, as also the Pharisee was, +into an opinion, that their state is good, when there is nothing +in it. the most that their conversion amounteth to, is, the Publican +is become a Pharisee; the open sinner is become a self-righteous +man. Of the black side of the flesh he hath had enough, now therefore +with the white side of the flesh he will recreate himself. And +now, most wicked must he needs be, that questioneth the goodness +of the state of such a man. He, of a drunkard, a swearer, an +unclean person, a sabbath-breaker, a liar, and the like, is become +reformed; a lover of righteousness, a strict observer, doer, and +trader in the formalities of the law, and a herder with men of +his complexion. And now he is become a great exclaimer against +sin and sinners, defying to acquaint with those that once were +his companions, saying, "I am not even as this Publican." + +To turn therefore from the flesh to the flesh, from sin to man's +righteousness: yea, to rejoice in confidence, that thy state is +better than is that of the Publican: I mean, better in the eyes of +divine justice, and in the judgment of the law; and yet to be found +by the law, not in the spirit, but in the flesh; not in Christ, +but under the law; not in a state of salvation, but of damnation, +is common among men: For they, and they only, are the right men, +"which worship God in the Spirit, and rejoice in Christ Jesus, +and have no confidence in the flesh." Where by flesh, must not be +meant the horrible transgressions against the law, though they are +also called the works of the flesh (Gal 5:19), for they minister +no occasion unto men, to have confidence in them towards God: but +that is that, which is insinuated by Paul, where he saith, he had +"no confidence in the flesh," though he might have had it, as he +said, "Though I might also have confidence in the flesh. If any +other man," saith he, "thinketh that he hath whereof he might +trust in the flesh, I more" (Phil 3:3,4): And then he repeats a +two-fold privilege that he had by the flesh. First, That he was +one of the seed of Abraham, and of the tribe of Benjamin, an Hebrew +of the Hebrews, &c. + +Secondly, That he had fallen in with the strictest men of that +religion, which was such after the flesh; to wit, to be a Pharisee, +and was the son of a Pharisee, had much fleshly zeal for God, and +was "touching the righteousness which is in the law blameless." +(Phil 3:6) + +But, I say still, there is nothing but flesh, flesh; fleshly +privileges, and fleshly righteousness, and so consequently a fleshly +confidence, and trust for heaven. This is manifest for these very +things, when the man had his eyes enlightened, he counted all but +loss and dung, that he might be found in Christ, not having his +own righteousness which is of the law, but that which is through +the faith of Christ, the righteousness which is of God by faith. + +[Godly men are afraid of their own righteousness.] + +And this leads me to another thing, and that is, to tell thee, O +thou blind Pharisee that thou canst not be in a safe condition, +because thou hast thy confidence in the flesh, that is, in the +righteousness of the flesh. For "all flesh is grass, and all the +goodliness thereof is as the flower of the field": and the flesh +and the glory of that being as weak as the grass, which today is, +and tomorrow is cast into the oven, is but a weak business for a +man to venture his eternal salvation upon. Wherefore, as I also +hinted before, the godly-wise have been afraid to be found in their +righteousness, I mean their own personal righteousness, though +that is far better, than can be the righteousness of any carnal +man: for the godly man's righteousness is wrought in the spirit and +faith of Christ; but the ungodly man's righteousness is of the +flesh, and of the law. Yet I say, this godly man is afraid to stand +by his righteousness before the tribunal of God, as is manifest +in these following particulars. + +First, He sees sin in his righteousness, for so the prophet intimates, +when he saith, "All our righteousnesses are as filthy rags" (Isa +64:6): but there is nothing can make one's righteousness filthy +but sin. It is not the poor, the low, the mean, the sickly, +the beggarly state of a man, nor yet his being hated of devils, +persecuted of men, broken under necessities, reproaches, distresses, +or any kind of troubles of this nature, that can make the godly +man's righteousness filthy; nothing but SIN can do it, and that +can, doth, hath, and will do it. Nor can any man, be he who he +will, and though he watches, prays, strives, denies himself, and +puts his body under what chastisement or hardships he can; yea, +though he also shall get his spirit and soul hoisted up to the +highest peg, or pin of sanctity, and holy contemplation, and so +his lusts to the greatest degree of mortification; but sin will +be with him in the best of his performances. With him, I say, +to pollute and defile his duties, and to make his righteousness +specked and spotted, filthy and menstruous. + +I will give you two or three instances for this. 1. Nehemiah was +a man, in his day, one that was zealous, very zealous for God, for +his house, for his people, and for his ways; and so continued, +and that from first to last, as they may see that please to read +the relation of his action; yet when he comes seriously to be +concerned with God about his duties, he relinquisheth a standing +by them. True, he mentioneth them to God, but confesseth that there +is imperfections in them, and prayeth that God will not wipe them +away: "Wipe not out my good deeds, O my God, that I have done +for the house of my God, and for the offices thereof." And again, +"Remember me, O my God, concerning this," also another good deed, +"and spare me according to the greatness of thy mercy:--Remember +me, O my God, for good." (Neh 13) + +I do not think that by these prayers he pleadeth for an acceptation +of his person, as touching justification from the curse of the +law, as the poor blind Pharisee doth; but that God would accept +of his service, as he was a son, and not deny to give him a reward +of grace for what he had done, since he was pleased to declare +in his testament, that he would reward the labour of love of his +saints with an exceeding weight of glory; and therefore prayeth, +that God would not wipe away his good deeds, but remember him for +good, according to the greatness of his mercy. + +2. A second instance is that of David, where he saith, "Enter not +into judgment with thy servant": O Lord; "for in thy sight shall no +man living be justified." (Psa 143:2) David, as I also have hinted +before is said to be a man after God's own heart (Acts 13:22), +and as here by the Spirit he acknowledges him for his servant; +yet behold how he shrinketh, how he draweth back, how he prayeth, +and petitioneth, that God would vouchsafe so much as not to enter +into judgment with him. Lord, saith he, if thou enterest into +judgment with me, I die, because I shall be condemned; for in thy +sight I cannot be justified; to wit, by my own good deeds. Lord, +at the beginning of thy dealing with me, by thy law and my works +I die, therefore do not so much as enter into judgment with me, +O Lord. Nor is this my case only, but it is the condition of all +the world: "For in thy sight shall NO man living be justified." + +3. A third instance is, that general conclusion of the apostle, +"But that no man is justified by the law in the sight of God, +it is evident: for, The just shall live by faith." (Gal 3:11) By +this saying of Paul, as he taketh up the sentence of the prophet +Habakkuk (2:4), so he taketh up this sentence, yea, and the personal +justice of David also. No man, saith he, is justified by the law +in the sight of God; no, no just man, no holy man, not the strictest +and most righteous man. But why not? why? Because the just shall +live by faith. + +The just man, therefore, must die, if he has not faith in another +righteousness, than that which is of the law; called his own: +I say, he must die, if he has none other righteousness than that +which is his own by the law.21 Thus also Paul confesses of himself: +I, saith he, know nothing by myself, either before conversion or +after; that is, I knew not, that I did anything before conversion, +either against the law, or against my conscience; for I was then, +touching the righteousness which is of the law, blameless. Also, +since my conversion, I know nothing by myself; for "I have lived +in all good conscience before God unto this day." (Acts 23:1) + +A great saying, I promise you. I doubt this is more than our +glorious justitiaries can say, except they say and lie. Well, but +yet, "I am not hereby justified." (1 Cor 4:4, Phil 3:7) Nor will +I dare to venture the eternal salvation of my soul upon mine own +justice, "but he that judgeth me is the Lord." That is, though +I, through my dimsightedness, cannot see the imperfections of my +righteousness; yet the Lord, who is my judge, and before whose +tribunal I must shortly stand, can and will; and if in his sight +there shall be found no more but one spot in my righteousness, I +must, if I plead my righteousness, fall for that. + +Second, That the best of men are afraid to stand before God's tribunal, +there to be judged by the law as to life and death, according +to the sufficiency or non-sufficiency of their righteousness, is +evident, because by casting away their own, in this matter, they +make all the means they can for this; that is, that his mercy, +by an act of grace, be made over to them, and that they in it may +stand before God to be judged. + +Hence David cries out so often, "Lead me, O Lord, in thy +righteousness." (Psa 5:8) "Deliver me in thy righteousness." (Psa +31:1) "Judge me, O Lord my God, according to thy righteousness." +(Psa 35:24) "Quicken me in thy righteousness." (Psa 119:40) "O +Lord," says he, "give ear to my supplications; in thy faithfulness +answer me, and in thy righteousness. And enter not into judgment +with thy servant": O Lord: "For in thy sight shall no man living +be justified." (Psa 143:1,2) And David, What if God doth thus? +Why then, saith he, "My tongue shall speak of thy righteousness." +(Psa 35:28) "My tongue shall sing aloud of thy righteousness." +(Psa 51:14) "My mouth shall shew forth thy righteousness." Yea, +"I will make mention of thy righteousness, even of thine only." +(Psa 71:15,16) + +Daniel also, when he comes to plead for himself and his people, he +first casts away his and their righteousness, saying, "For we do +not present out supplications before thee for our righteousnesses." +And pleads God's righteousness, and that he might have a share and +interest in that, saying, "O Lord, righteousness belongeth unto +thee" (9:7,18), to wit, that righteousness, for the sake of which, +mercy and forgiveness, and so heaven and happiness is extended to +us. + +Righteousness belongeth to thee, and is thine, as nearly as sin, shame, +and confusion, is ours, and belongeth to us, which righteousness +he afterwards calleth "The Lord," saying, do it, for the Lord's +sake; read the 16, 17, verses of the ninth of Daniel. "O Lord," +saith he, "according to all thy righteousness, I beseech thee, let +thine anger and thy fury be turned away from thy city Jerusalem, +thy holy mountain: because for our sins, and for the iniquities +of our fathers, Jerusalem and thy people are become a reproach to +all that are about us. Now therefore, O our God, hear the prayer +of thy servant, and his supplications, and cause thy face to +shine upon thy sanctuary that is desolate, for the Lord's sake." +For the sake of the Lord Jesus Christ; for on him Daniel now had +his eye, and through him to the Father he made his supplication; +yea, and the answer was according to his prayer, to wit, that God +would have mercy on Jerusalem, and that he would in his time send +the Lord, the Messias, to bring them in everlasting righteousness +for them. + +Paul also, as I have hinted before, disclaims his own righteousness, +and layeth fast hold on the righteousness of God: seeking to be found +in that, or in him that has it, not having his own righteousness; +for he knew that when the rain descends, the winds blow, and +the floods come down falls on all men, but they that have that +righteousness. (Phil 3) + +Now the earnest desire of the righteous to be found in God's +righteousness, ariseth from strong conviction of the imperfections +of their own, and of good knowledge that was given them of the +terror that will attend men at the day of the fiery trial; to wit, +the day of judgment. For although men can now flatter themselves +into a fool's paradise, and persuade themselves that all shall +be well with them then, for the sake of their own silly and +vain-glorious performances; yet when the day comes that shall +burn like an oven, and when all that have done wickedly shall be +as stubble, and so will all appear to be that are not found in +Christ, then will their righteousness vanish like smoke, or be +like fuel for that burning flame. And hence the righteousness that +the godly seek to be found in, is called the name of the Lord, a +strong tower, a rock, a shield, a fortress, a buckler, a rock of +defence, UNTO which they resort, and INTO which they run and are +safe. + +The godly wise therefore do not, as this Pharisee, bring their own +righteousness into the temple, and there buoy up themselves and +spirits by that into a conceit, that for the sake of that, God +will be merciful and good unto them: but throwing away their own, +they make to God for his, because they certainly know, even by +the word of God, that in the judgment none can stand the trial, +but those that are found in the righteousness of God. + +Third, That the best of men are afraid to stand before God's +tribunal by the law, there to be judged to life and death, according +to the sufficiency or non-sufficiency of their righteousness, is +evident: for they know, that it is a vain thing to seek by acts +of righteousness to make themselves righteous men, as is the way +of all them that seek to be justified by the deeds of the law. + +And herein lieth the great difference between the Pharisee and the +true Christian man. The Pharisee thinks, by acts of righteousness +he shall make himself a righteous man, therefore he cometh into +the presence of God well furnished, as he thinks, with his negative +and positive righteousness. + +Grace suffereth not a man to boast it before God, whatever he saith +before me: "His soul which is lifted up, is not upright in him" +(Hab 2:4): And better is the poor in spirit, than the proud in +spirit. The Pharisee was a very proud man, a proud, ignorant man, +proud of his own righteousness, and ignorant of God's: for had +he not, he could not, as he did, have so condemned the Publican, +and justified himself. + +[The Pharisee ignorant that he must be righteous before he can do +righteousness.] + +And I say again, that all this pride and vain-glorious shew of the +Pharisee, did arise from his not being acquainted with this; that +a man must be good, before he can do good; he must be righteous, +before he can do righteousness. This is evident from Paul, who +insinuateth this as the reason, why "none do good," even because +There is none that is righteous, no, not one. "There is none +righteous," saith he; and then follows, "There is none that doeth +good." (Rom 3:10-12) For it is not possible for a man, that is not +first made righteous by the God of heaven, to do anything that in +a proper, in a law, or in a gospel-sense may be called righteousness. +Meddle with righteous things he may; attempt to make himself +a righteous man, by his so meddling with them, he may; but work +righteousness, and so by such works of righteousness, make himself +a righteous man, he cannot. + +The righteousness of a carnal man, is indeed by God called +righteousness; but it must be understood, as spoken in the dialect +of the world; or with reference to the world's matters. The world +indeed calls it righteousness; and it will do no harm, if it +bear that term with reference to worldly matters. Hence worldly +civilians are called good and righteous men, and so, such as +Christ, under that notion, neither died for, nor giveth his grace +unto. (Rom 5:7,8) But we are not now discoursing about any other +righteousness, than that which is so accounted either in a law, or +in a gospel-sense; and therefore let us a little more touch upon +that. + +A man then must be righteous in a law-sense, before he can do acts +of righteousness, I mean that are such, in a gospel-sense. Hence +first, you have true gospel-righteousness made the fruit of a +second birth. "If ye know that he [Christ] is righteous, ye know +that every one that doeth righteousness is born of him." (1 John +2:29) Not born of him by virtue of his own righteous actions, but +born of him by virtue of Christ's mighty working with his word +upon the soul; who afterwards, from a principle of life, acteth +and worketh righteousness. + +And he saith again, "Little children, let no man deceive you, he +that doeth righteousness is righteous, even as he is righteous." +(1 John 3:7) Upon this scripture, I will a little comment, for the +proof of what is urged before; namely, that a man must be righteous +in a law-sense, before he can do such things that may be called acts +of righteousness in a gospel-sense. And for this, this scripture, +ministereth to us two things to be considered by us. + +The first is, that he that doeth righteousness is righteous. + +The second is, that he that doeth righteousness is righteous, as +Christ is righteous. + +First, He that doeth righteousness; that is, righteousness which +the gospel calleth so, is righteous; that is, precedent to, or +before he doth that righteousness. For he doth not say, he shall +make his person righteous by acts of righteousness that he shall +do; for then an evil tree may bear good fruit: yea, and may make +itself good by doing so: But he saith, he that doeth righteousness +is righteous; as he saith, he that doeth righteousness IS born of +him. + +So then, a man must be righteous before he can do righteousness, +before he can do righteousness in a gospel-sense. + +Second, Our second thing then is to inquire, with what righteousness +a man must be righteous, before he can do that which in a gospel-sense +is called righteousness? + +And first, I answer, He must be righteous in a law-sense; that is, +he must be righteous in the judgment of the law. This is evident, +because he saith, he that doeth righteousness is righteous as +he is righteous. That is, in a law-sense; for Christ in no sense +is righteous in the judgment of charity only; but in his meanest +acts, if it be lawful to make such comparison, he was righteous +in a law-sense, or in the judgment of the law. Now the apostle +saith, "That he that doeth righteousness IS righteous, as HE is +righteous." They are the words of God, and therefore I cannot err +in quoting of them, though I may not so fully, as I would, make +the glory of them shine in speaking to them. + +But what righteousness is that, with which a man must stand righteous +in the judgment of the law, before he shall or can be found to do +acts of righteousness, that by the gospel are so called? I answer. + +First, It is none of his own which is of the law, you may be sure; +for he hath this righteousness before he doeth any that can be +called his own. "He that doeth righteousness is righteous" already, +precedent to, or before he doth that righteousness; yea, he is +righteous before, even as HE is righteous. + +Second, It cannot be his own which is of the gospel; that is, +that which floweth from a principle of grace in the soul: for he +is righteous before he doeth this righteousness. He that doeth +righteousness, IS righteous. He doth not say he that hath done it, +but he that doeth it; respecting the act while it is in doing, he +is righteous. He is righteous even then, when he is a doing of the +very first act of righteousness; but an act, while it is in doing, +cannot, until it is done, be called an act of righteousness; yet, +saith the text, "He is righteous." + +But again, if an act, while it is in doing, cannot be called an +act of righteousness; to be sure, it cannot have such influences +as to make the actor righteous; to make him righteous, as the Son +of God is righteous, and yet the righteousness with which this +doer is made righteous, and that before he doeth righteousness, +is such; for so saith the text, that makes him righteous as he is +righteous. + +Besides, it cannot be his own, which is gospel-righteousness, flowing +from a principle of grace in the soul; for that in its greatest +perfection in us, while we live in this world, is accompanied with +some imperfections; to wit, our faith, love, and whole course of +holiness is wanting, or hath something lacking in it. They neither +are apart, nor when put all together, perfect, as to the degree, +the uttermost degree of perfection. + +But the righteousness under consideration, with which the man, +in that of John, is made righteous, is a perfect righteousness; +not only with respect to the nature of it, as a penny is as +perfect silver as a shilling; nor yet with respect to a comparative +degree; for so a shilling arriveth more toward the perfection of +the number twenty, than doth a two-penny or a three-penny piece: +but it is a righteousness so perfect, that nothing can be added +to it, nor can any thing be taken from it: for so implieth the +words of the text, "he is righteous, as Christ is righteous." Yea, +thus righteous before, and in order to his doing of righteousness. +And in this he is like unto the Son of God, who was also +righteous before he did acts of righteousness referring to a law +of commandment: wherefore it is said, that as he is, so are we +in this world. As he is or was righteous, before he did acts of +righteousness among men by a law, so are HIS righteous, before they +act righteousness among men by a law. "He that doth righteousness +is righteous, as HE is righteous." + +Christ was righteous, before he did righteousness, with a two-fold +righteousness. He had a righteousness as he was God; his godhead +was perfectly righteous; yea, it was righteousness itself. His +human nature was perfectly righteous, it was naturally spotless +and undefiled. Thus his person was righteous, and so qualified to +do that righteousness, that because he was born of a woman, and +made under the law, he was bound by the law to perform. + +Now, as he is, so are we: not by way of natural righteousness, +but by way of resemblance thereunto. Had Christ, in order to his +working of righteousness, a two-fold righteousness inherent in +himself, the Christian, in order to his working of righteousness, +hath belonging to him a two-fold righteousness. Did Christ's +two-fold righteousness qualify him for that work of righteousness, +that was of God designed for him to do? Why the Christian's two-fold +righteousness doth qualify him for that work of righteousness, +that God hath ordained, that he should do and walk in this world. + +But you may ask, what is that righteousness, with which a Christian +is made righteous before he doth righteousness? + +I answer, It is a two-fold righteousness. + +I. It is a righteousness put upon him. + +II. It is a righteousness put into him. I. For the first, It +is righteousness put upon him, with which also he is clothed as +with a coat or mantle (Rom 3:22), and this is called the robe of +righteousness; and this is called the garments of salvation. (Isa +61:10)22 This righteousness is none other but the obedience of +Christ; the which he performed in the days of his flesh, and can +properly be called no man's righteousness, but the righteousness +of Christ; because no man had a hand therein, but he completed +it himself. And hence it is said, That "by the obedience of one +shall many be made righteous." (Rom 5:19) By the obedience of one, +of one man Jesus Christ, as you have it in verse 15 for he came +down into the world to this very end; that is, to make a generation +righteous, not by making of them laws, and prescribing unto them +rules: for this was the work of Moses, who said, "And it shall +be our righteousness, if we observe to do all these commandments +before the Lord our God, as he hath commanded us." (Deu 6:25, +24:13) Nor yet by taking away by his grace the imperfections of +their righteousness, and so making of that perfect by additions +of his own; but he makes them righteous by his obedience; not in +them, but for them, while he personally subjected himself to his +Father's law on our behalf, that he might have a righteousness to +bestow upon us. And hence we are said to be made righteous, while +we work not; and to be justified while ungodly (Rom 4:5), which +can be done by no other righteousness than that, which is the +righteousness of Christ by performance, the righteousness of God +by donation, and our righteousness by imputation. For, I say, the +person that wrought this righteousness for us, is Christ Jesus; the +person that giveth it to us, is the Father; who hath made Christ +to be unto us righteousness, and hath given him to us for this +very end, that we might be made the righteousness of God in him (1 +Cor 1:30, 2 Cor 5:21), And hence it is so often said, One shall +say, surely in the Lord have I righteousness and strength. And +again, "In the Lord shall all the seed of Israel be justified, and +shall glory." "This is the heritage of the servants of the Lord, +and their righteousness is of me, saith the Lord." (Isa 45:24,25, +54:17) + +This righteousness is that which justifieth, and which secureth the +soul from the curse of the law; by hiding, through its perfection, +all the sins and imperfections of the soul. Hence it follows, +in that fourth of the Romans, "Even as David also describeth +the blessedness of the man, unto whom God imputeth righteousness +without works, saying, Blessed are they whose iniquities are +forgiven, and whose sins are covered. Blessed is the man to whom +the Lord will not impute sin." + +And this it doth, even while the person that by grace is made +a partaker, is without good works, and so ungodly. This is the +righteousness of Christ, Christ's personal performances, which +he did when he was in this world; that is that, by which the soul +while naked, is covered, and so hid as to its nakedness, from +the divine sentence of the law; "I spread my skirt over thee, and +covered thy nakedness." (Eze 16:8) + +Now this obediential righteousness of Christ, consisteth of two +parts. 1. In a doing of that which the law commanded us to do. 2. +In a paying that price for the transgression thereof, which justice +hath said, shall be required at the hand of man; and that is the +cursed death. In the day that thou eatest thereof, thou shalt die +the death; to wit, the death that comes by the curse of the law. +So then, Christ having brought in that part of obedience for us, +which consisteth in a doing of such obediential acts of righteousness +which the law commands; he addeth thereto the spilling of his +blood, to be the price of our redemption from that cursed death, +that by sin we had brought upon our bodies and souls. And thus +are the Christians made perfectly righteous; they have the whole +obedience of Christ made over to them; to wit, that obedience +that standeth in doing the law, and that obedience that standeth +in paying of a price for our transgressions. So then, Doth the +law call for righteousness? Here it is. Doth the law call for +satisfaction for our sins? Here it is. And what can the law say +any more to the sinner but that which is good, when he findeth in +the personal obedience of Christ for him, that which answereth to +what it can command, that which it can demand of us. + +Herein then standeth a Christian's safety, not in a bundle of +actions of his own, but in a righteousness which cometh to him by +grace and gift; for this righteousness is such as comes by gift, +by the gift of God. Hence it is called the gift of righteousness, +the gift by grace, the gift of righteousness by grace, which is +the righteousness of one, to wit, the obedience of Jesus Christ. +(Rom 5:15-19) + +And this is the righteousness by which, he that doth righteousness, +is righteous as HE is righteous; because it is the very self-same +righteousness, that the Son of God hath accomplished by himself. +Nor has he any other or more excellent righteousness, of which +the law taketh notice, or that it requireth, than this. For as for +the righteousness of his godhead, the law is not concerned with +that; for as he is such, the law is his creature, and servant, +and may not meddle with him. + +The righteousness also of his human nature, the law hath nothing +to do with that; for that is the workmanship of God, and is as +good, as pure, as holy and undefiled, as is the law itself. All +then that the law hath to do with, is to exact complete obedience +of him that is made under it, and a due satisfaction for the breach +thereof, the which, if it hath, then Moses is content. + +Now, this is the righteousness, with which the Christian, as to +justification, is made righteous; to wit, a righteousness, that +is neither essential to his godhead, nor to his manhood; but such +as standeth in that glorious person, who was such, his obedience +to the law. Which righteousness himself had, with reference to +himself, no need of at all, for his godhead; yea, his manhood was +perfectly righteous without it. This righteousness therefore was +there, and there only, necessary, where Christ was to be considered +as God's servant and our surety, to bring to God Jacob again, +and to restore the preserved of Israel. For though Christ was a +Son, yet he became a servant to do, not for himself, for he had +no need, but for us, the whole law, and so bring in everlasting +righteousness for us. + +And hence it is said, that Christ did what he did for us: He became +the end of the law for righteousness for us; he suffered for us +(1 Peter 2:21); he died for us (1 Thess 5:10); he laid down his +life for us (1 John 3:16), and he gave himself for us. (Gal 1:4) +The righteousness then that Christ did fulfil, when he was in +the world, was not for himself simply considered, nor for himself +personally considered, for he had no need thereof; but it was for +the elect, the members of his body. + +Christ then did not fulfil the law for himself, for he had no need +thereof. Christ again did fulfil the law for himself, for he had +need of the righteousness thereof; he had need thereof for the +covering of his body, and the several members thereof; for they, +in a good sense, are himself, members of his body, of his flesh, +and of his bones; and he owns them as parts of himself in many +places of the holy scripture. (Eph 5:30, Acts 9:4,5, Matt 25:45, +10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) This righteousness +then, even the whole of what Christ did in answer to the law, it +was for his, and God hath put it upon them, and they are righteous +in it, even righteous as he is righteous. And this they have before +they do acts of righteousness. + +II. There is righteousness put into them, before they act righteous +things. A righteousness, I say, put into them; or I had rather +that you should call it a principle of righteousness; for it is a +principle of life to righteousness. Before man's conversion, there +is in him a principle of death by sin; but when he is converted to +Christ, there is put into him a principle of righteousness, that +he may bring forth fruit unto God. (Rom 7:4-6) + +Hence they are said to be quickened, to be made alive, to be risen +from death to life, to have the Spirit of God dwelling in them; +not only to make their souls alive, but to quicken their mortal +bodies to that which is good. (Rom 8:11) + +Here, as I hinted before, they that do righteousness are said to be +born of him, that is, antecedent to their doing of righteousness +(1 John 2:29), "born of him," that is, made alive with new spiritual +and heavenly life. Wherefore the exhortation to them is, "Neither +yield ye your members as instruments of unrighteousness unto sin: +but yield yourselves unto God, as those that are alive from the +dead, and your members as instruments of righteousness unto God." +(Rom 6:13) + +Now this principle must also be in men, before they can do that +which is spiritually and gospelly good: For whatever seeming good +thing any man doth, before he has bestowed upon him this heavenly +principle from God, it is accounted nothing, it is accounted sin +and abomination in the sight of God; for an evil tree cannot bring +forth good fruit: Men do not gather grapes of thorns; neither +of a bramble gather they figs. Either make the tree good and his +fruit good, or the tree evil and his fruit evil. (Luke 6:43-45) +It is not the fruit that makes the tree, but the tree that makes +the fruit. A man must be good, before he can do good, and evil +before he can do evil. + +They be not righteous actions that make a righteous man; nor be +they evil actions that make a wicked man: for a tree must be a +sweeting tree before it yield sweetings;23 and a crab tree before +it bring forth crabs.24 + +This is that which is asserted by the Son of God himself; and it +lieth so level with reason and the nature of things, that it cannot +be contradicted. (Matt 7:16-18) "A good man out of the good treasure +of his heart, bringeth forth that which is good; and an evil man +out of the evil treasure of his heart, bringeth forth that which +is evil." (Luke 6:45) But this, notwithstanding all that can +be said, seemeth very strange to the carnal world; for they will +not be otherwise persuaded, but that they be good deeds that make +good men, and evil ones that make evil men: And so by such dotish +apprehensions do what in them lieth to fortify their hearts with +the mists of darkness against the clear shining of the word, and +conviction of the truth. + +And thus it was from the beginning: Abel did his first services +to God from this principle of righteousness; but Cain would have +been made righteous by his deed; but his deed not flowing from +the same root of goodness, as did Abel's, notwithstanding he did +it with the very best he had, is yet called evil: For he wanted, +I say, the principles, to wit, of grace and faith, without which +no action can be counted good in a gospel sense. + +These two things then, that man must have that will do righteousness. +He must have put upon him the perfect righteousness of Christ; and +he must have dwelling in him, as a fruit of the new birth, a principle +of righteousness. Then indeed he is a tree of righteousness, and +God is like to be glorified in, and by him; but this the Pharisee +was utterly ignorant of, and at the remotest distance from it. + +[The righteousness of Christ, unto justification, must be imputed +to the Christian before he can attain the principle of righteousness +unto sanctification.] + +Quest. You may ask me next, But which of these are first bestowed +upon the Christian, the perfect righteousness of Christ unto +justification, or this gospel principle of righteousness unto +sanctification? + +Answ. The perfect righteousness of Christ unto justification, must +first be made over to him by an act of grace. This is evident, + +1. Because, he is justified as ungodly; that is, whilst he is +ungodly: But it must not be said of them, that have this principle +of grace in them, that they are ungodly; for they are saints and +holy. But this righteousness, by IT God justifieth the ungodly, +by imputing it to them, when, and while they, as to a principle +of grace, are graceless. + +This is further manifested thus: The person must be accepted before +the performance of the person can; "And the Lord had respect unto +Abel, and to his offering." (Gen 4:4) If he had respect to Abel's +person first, yet he must have respect unto it for the sake of +some righteousness; but Abel, in that, had no righteousness; for +that he acted after that God had had respect unto his person.25 +"And the LORD had respect unto Abel, and to his offering: But unto +Cain, and to his offering, he had not respect." + +The prophet Ezekiel also shows us this; where, by the similitude +of the wretched infant, and of the manner of God's receiving it to +mercy, he shows how he received the Jews to favour. First, saith +he, "I spread my skirt over thee, and covered thy nakedness." +(16:8) There is justification; "I covered thy nakedness." But what +manner of nakedness was it? Was it utter nakedness, nakedness in +its perfection? Yes, it was then as naked as naked could be, even +as naked as in the day that it was born. And as thus naked, it +was covered, not with anything, but with the skirt of Christ; that +is, with his robe of righteousness, with his obedience, that he +performed by himself for that very purpose. For by the obedience +of one many are made righteous. + +2. Righteousness unto justification must be first, because the +first duty that a Christian performeth to God, must be accepted, +not for the sake of the principle from which in the heart it flows, +nor yet for the sake of the person that acts it; but for the sake +of Christ, whose righteousness it is, by which, before the sinner, +he stands just before God. And hence it is said, "By faith Abel +offered unto God a more excellent sacrifice than Cain." (Heb 11:4) +By faith he did it; but faith hath respect to the righteousness +that justifies. For we are justified by faith, not by faith as +it is a grace, nor by faith as it is an acting grace; but by the +righteousness of faith; that is, by that righteousness that faith +embraceth, layeth hold of, and helpeth the soul to rest upon, and +to trust to, for justification of life, which is the obedience +of Christ. Besides, it is said, by faith he offered; faith then, +faith in Christ, was precedent to his offering. + +Now since faith was in being and in act before his offer, and since +before his offer, he had no personal goodness of his own, faith +must look out from home: I say, it must look out to another than +to him in whom it resided for righteousness; and finding the +righteousness of Christ to be the righteousness, which by God +was designed to be performed for the justification of a sinner, +it embraces it, and through it offereth to God a more excellent +sacrifice than Cain. + +Hence it follows, "by which he obtained witness that he was righteous." +By which, not by his offering, but by his faith. For his offering, +simply as an offering, could not have made him righteous, if +he had not been righteous before; "for an evil tree cannot bring +forth good fruit." Besides, if this be granted, why had not God +respect to Cain's offering, as well as to Abel's? For, did Abel +offer? so did Cain. Did Abel offer his best? so did Cain his. And +if with this, we shall take notice of the order of their offering, +Cain seemed to offer first, and so with the frankest will, and +forwardest mind; but yet, saith the text, "The Lord had respect +to Abel and to his offering." But why to Abel? Why, because his +person was made righteous before he offered his gift: "By which +he obtained witness that he was righteous." God testifying of his +gifts, that they were good and acceptable, because they declared +Abel's acceptation of the righteousness of Christ, for his justice, +through the riches of the grace of God. + +By faith then, Abel offered to God a more excellent sacrifice than +Cain. He shrouded himself under the righteousness of Christ, and +so, as out of that righteousness, he offered to God; God also +looking and finding him there, where also he could not have been, +as to his own apprehension, no otherwise than by faith, he accepted +of his gift; by which acceptation, for so you may understand it +also, God testified that he was righteous: For God receiveth not +the gifts and offerings of those that are not righteous, for their +sacrifices are an abomination unto him. (Prov 21:27) + +Abel then was righteous before; he was, I say, made righteous first, +as he stood ungodly in himself; God justifieth the ungodly. (Rom +4) Now being justified, he was righteous; and being righteous, he +offered his sacrifice of praise to God, or other offerings which +God accepted, because he believed in his Son, as also other scriptures +manifest abundantly. But this our Pharisee understandeth not. + +3. Righteousness by imputation must be first, because we are made +so, to wit, by another, "By the obedience of one shall many be +made righteous." Now to be made righteous, implies a passiveness +in him that is so made, and the activity of the work to lie in some +body else; except he had said, they had made themselves righteous; +but that it doth not, nor doth the text leave to any the least +countenance so to insinuate: Nay, it plainly affirms the contrary, +for it saith, by the obedience of one, of one man Jesus Christ, +many are made righteous; by the righteousness of one (Rom 5), So +then, if they be MADE righteous by the righteousness of one: I +say, if many be made righteous by the righteousness of one, then +are they that are so, as to themselves, passive and not active, +with reference unto the working out of this righteousness. They +have no hand in that; for that is the act of ONE, the righteousness +of ONE, the obedience of ONE, the workmanship of ONE, even of +Christ Jesus. + +Again, if they are made righteous by this righteousness, then also +they are passive, as to their first privilege by it; for they are +made righteous by it; they do not make themselves righteous; no, +they do not make themselves righteous by it. + +Imputation is also the act of God. Even as David also describeth +the blessedness of the man, unto whom God imputeth righteousness. +The righteousness then is the work of Christ, his own obedience +to his father's law; the making of it ours, is the act of his +father, and of his infinite grace; "But of him are ye in Christ +Jesus, who of God is made unto us wisdom, and righteousness." "For +he [God] hath made him to be sin for us, who knew no sin, that +we might be made the righteousness of God in him." And both these +things God showed to our first parents when he acted in grace +towards them after the fall. + +There it is said, the Lord God made unto Adam, and unto his wife, +coats of skins, and clothed them. (Gen 3:21) + +Whence note, + +(1.) That Adam and his wife were naked both in God's eye, and in +their own. (verse 10,11) + +(2.) That the Lord God made coats of skins. + +(3.) That in his making of them, he had respect to Adam and to his +wife, that is, he made them for them. + +(4.) That when he had made them, he also clothed them therewith. + +They made not the coats, nor did God bid them make them; but God +did make them himself to cover their nakedness with. Yea, when +he had made them, he did not bid them put them on, but he himself +did clothe them with them: For thus runs the text; "Unto Adam also +and to his wife did the Lord God make coats of skins, and clothed +them." O! It was the Lord God that made this coat, with which a +poor sinner is made righteous! And it is also the Lord God that +putteth it upon us. But this our Pharisee understandeth not. + +But now, if a man is not righteous before he is made so, before +the Lord God has, by the righteousness of another, made him so; +then whether this righteousness come first or last, the man is +not righteous until it cometh, and if he be not righteous until +it cometh, then what works soever are done before it comes, they +are not the works of a righteous man, nor the fruits of a good tree, +but of a bad. And so again, this righteousness must first come +before a man be righteous, and before a man does righteousness. +Make the tree good and its fruit will be good. + +Now, since a man must be made righteous before he can do +righteousness, it is manifest his works of righteousness do not +make him righteous, no more than the fig makes its own tree a +fig-tree, or than the grape doth make its own vine a vine. Hence +those acts of righteousness, that Christian men do perform, are +called the fruits of righteousness, which are by Jesus Christ to +the glory and praise of God. (Phil 1:11) + +The fruits of righteousness they are by Jesus Christ, as the fruits +of the tree are by the tree itself. For the truth is, that principle +of righteousness, of which mention has been made before, and +concerning which I have said, it comes in, in the second place; +it is also originally to be found for us no where but in Christ. + +Hence it is said to be by Jesus Christ, and again, "of his fulness +have all we received, and grace for grace." (John 1:16) A man must +then be united to Christ first, and so being united, he partaketh +of this benefit, to wit, a principle that is supernatural, spiritual, +and heavenly. Now his being united to Christ, is not of, or from +himself, but of, and from the Father, who, as to this work, is +the husbandman; even as the twig that is grafted into the tree, +officiateth not, that is, grafteth not itself thereinto, but is +grafted in by some other, itself being utterly passive as to that. +Now being united unto Christ, the soul is first made partaker of +justification, or of justifying righteousness, and now no longer +beareth the name of an ungodly man, for he is made righteous by +the obedience of Christ, he being also united to Christ, partaketh +of the root and fatness of Christ; the root, that is, his divine +nature; the fatness, that is, that fulness of grace that is laid +up in him to be communicated unto us, even as the branch that is +grafted into the olive-tree, partaketh of the root and fatness of +the olive-tree. Now partaking thereof, it quickeneth, it groweth, +it buddeth, and yieldeth fruit to the glory and praise of God. +(Rom 11:17) + +But these things, as I have often said, the poor Pharisee was +ignorant of, when so swaggeringly he, with his, "God I thank thee," +came into the temple to pray and indeed, in that which hath here +been said, is something of the mystery of God's will in his way +with his elect; and such a mystery it is, that it lieth hid for +ever to nature and natural men; for they think of nothing less +than of this, nor of nothing more, when they think of their souls +and of salvation, than that something must be done by themselves +to reconcile them to God. Yea, if through some common convictions +their understandings should be swayed to a consenting to that, +that justification is of grace by Christ, and not of works by +men; yet conscience, reason, and the law of nature, not being as +yet subdued by the power and glory of grace unto the obedience of +Christ, will rise up in rebellion against this doctrine, and will +overrule and bow down the soul again to the law and works thereof +for life. + +4. Righteousness by imputation must be first, because, else faith, +which is a part, yea, a great part, of that which is called a +principle of grace in the soul, will have nothing to fix itself +upon, nor a motive to work by. Let this therefore be considered +by those that are on the contrary side. + +Faith, so soon as it has being in the soul, is like the child that +has being in the mother's lap, it must have something to feed +upon, not something at a distance, afar off, or to be purchased, +I speak now as to justification from the curse, but something by +promise made over of grace to the soul; something to feed upon to +support from the fears of perishing by the curse for sin. Nor can +it rest content with all duties and performances, that other +graces shall put the soul upon; nor with any of its own works, +until it reaches and takes hold of the righteousness of Christ. +Faith is like the dove, that found no rest any where in all the +world until it returned to Noah into the ark. But this our Pharisee +understandeth not. + +Objection. Perhaps some may object, That from this way of reasoning +it is apparent, that sanctification is first, since the soul may +have faith, and so a principle of grace in it; and yet, as yet it +cannot find Christ to feed and to refresh the soul withal. + +Answ. From this way of reasoning it is not at all apparent, that +sanctification, or a principle of grace is in the soul before +righteousness is imputed, and the soul made perfectly righteous +thereby. And for the clearing up of this let me propose a few +things. + +(1.) Justifying righteousness, to wit, the obedience of that one +man Christ is imputed to the sinner to justify him in God's sight. +For his law calls for perfect righteousness, and before that be +come TO, and put UPON the poor sinner, God cannot bestow other +spiritual blessings upon him; because by the law he has pronounced +him accursed; by the which curse, he is also so holden, until a +righteousness shall be found upon the sinner, that the law, and +so divine justice can alike approve of, and be contented with. +So then, as to the justification of the sinner, there must be +a righteousness for God; I say, for the sinner, and for God. For +the sinner to be clothed with, and for God to look upon, that he +may, for the sake thereof in a way of justice, bless the sinner +with forgiveness of sins: For forgiveness of sins is the next +thing that followeth upon the appearance of the sinner before God +in the righteousness of Christ. (Rom 4:6,7) + +Now, upon this forgiveness, follows the second blessing. Christ +hath redeemed us from the curse of the law, being made a curse for +us. And so, consequently, hath obtained for us the forgiveness +of sins: for he that is delivered from the curse, hath received +forgiveness of sins, or rather is made partaker thereof; now being +made a partaker thereof, the second blessing immediately follows: +to wit, the blessing of Abraham, that is, "the promise of the spirit +through faith" (Gal 3:13,14), but this our Pharisee understandeth +not. + +But now, although it be of absolute necessity that imputed righteousness +be first TO the soul; that is, that perfect righteousness be found +upon the sinner first by God, that he may bestow other blessings +in a way of justice. Yet it is not of absolute necessity that the +soul should see this first. + +Let God then put righteousness, the righteousness of his Son upon +me; and by virtue of that, let the second blessing of God come +in to me; and by virtue of that, let me be made to see myself a +sinner, and Christ's righteousness, and my need of it, in the doctrine +of it, as it is revealed in the scriptures of truth. Let me then +believe this doctrine to be true, and be brought by my belief +to repentance for my sins, to hungering and thirsting vehemently +after this righteousness; for this is "the kingdom of God and his +righteousness." Yea, let me pray, and cry, and sigh, and groan +day and night to the God of this righteousness, that he will +of grace make me a partaker: And let me thus prostrate before my +God, all the time that in wisdom he shall think fit. And in his +own time he shall show me, that I am a justified person, a pardoned +person, a person in whom the Spirit of God hath dwelt for some +time, though I knew it not. + +So then justification before God is one thing; and justification in +mine own eyes is another: not that these are two justifications, +but the same righteousness by which I stand justified before God, +may be seen of God, when I am ignorant of it; yea, for the sake +of it I may be received, pardoned, and accounted righteous of him, +and yet I may not understand it. Yea, further, he may proceed in +the way of blessing, to bless me with additional blessings, and +yet I be ignorant of it. + +So that the question is not, Do I find that I am righteous? But +am I so? Doth God find me so, when he seeth that the righteousness +of his Son is upon me, being made over to me by an act of his grace? +For I am justified freely by his grace, through the redemption which +is in Jesus Christ, whom God hath set forth to be a propitiation +through faith in his blood, to declare his righteousness for the +redemption of sins that are past, through the forbearance of God. +(Rom 3:25) But this our Pharisee understandeth not. + +I am then made righteous first, by the righteousness of another; +and because I am thus righteous, God accepteth of my person as +such, and bestoweth upon me his grace; the which, at first, for +want of skill and experience in the word of righteousness, I make +use of but poorly, and have need to be certified that I am made +righteous, and that I have eternal life (Heb 5:13), not by faith +first and immediately, but by the written word, which is called +the word of faith; which word declareth unto me, to whom grace, +and so faith in the seed of it is given, that I have eternal life; +and that I should with boldness, in peace and joy, believe on the +Son of God. (Rom 15:13, 1 John 5:13) But, + +Again, I, in the first acts of my faith, when I am come at Christ, +do not accept of him, because, I know I am righteous, either with +imputed righteousness, or with that which is inherent: both these, +as to my present privilege in them, may be hidden from mine eyes, +and I only put upon taking of encouragement to close with Christ +for life and righteousness, as he is set forth to be a propitiation +before mine eyes, in the word of the truth of the gospel; to which +word I adhere as, or because I find, I want peace with God in my +soul, and because I am convinced, that the means of peace is not +to be found any where but in Jesus Christ. Now, by my thus adhering +to him, I find stay for my soul, and peace to my conscience, +because the word doth ascertain me, that he that believeth on him +hath remission of sins, hath eternal life, and shall be saved from +the wrath to come. + +But alas! who knows the many straights, and as I may say, the +stress of weather, I mean the cold blasts of hell, with which the +poor soul is assaulted, betwixt its receiving of grace, and its +sensible closing with Jesus Christ? 26 None, I daresay, but IT and +its FELLOWS. "The heart knoweth his own bitterness; and a stranger +doth not intermeddle with his joy." (Prov 14:10) No sooner doth +Satan perceive that God is doing with the soul, in a way of grace +and mercy, but he endeavoureth what he may, to make the renewing +thereof bitter and wearisome work to the sinner. O what mists, +what mountains, what clouds, what darkness, what objections, what +false apprehensions of God, of Christ, of grace, of the word, +and of the soul's condition, doth he now lay before it, and haunt +it with; whereby he fighteth, dejecteth, casteth down, daunteth, +distresseth, and almost driveth it quite into despair. Now, by the +reason of these things, faith, and all the grace that is in the +soul, is hard put to it to come at the promise; and by the promise +to Christ, as it is said, when the tempest and great danger of +shipwreck lay upon the vessel in which Paul was, They "had much +work to come by the boat." (Acts 27:16) For Satan's design is, if +he cannot keep the soul from Christ, to make his coming to him, +and closing with him, as hard, difficult, and troublesome, as he +by his devices can. But faith, true justifying faith, is a grace, +that is not weary by all that Satan can do; but meditateth upon +the word, and taketh stomach, and courage, fighteth, and crieth, +and by crying and fighting, by help from heaven, its way is made +through all the oppositions that appear so mighty, and draweth +up at last to Jesus Christ, into whose bosom it putteth the soul, +where, for the time, it sweetly resteth after its marvellous +tossings to and fro.27 + +And besides what hath been said, let me yet illustrate this truth +unto you by this familiar similitude. + +Suppose a man, a traitor, that by the law should die for his sin, +is yet such an one, that the king hath exceeding kindness for; may +not the king pardon this man of his clemency; yea, order that his +pardon should be drawn up and sealed, and so in every sense be +made sure; and yet, for the present, keep all this close enough +from the ears, or the knowledge of the person therein concerned. +Yea, may not the king after all leave this person, with others +under the same transgression, to sue for, and obtain this pardon +with great expense and difficulty, with many tears and heart-achings, +with many fears, and dubious cogitations. + +Why this is the case between God and the soul that he saveth; he +saveth him, pardoneth him, and secureth him from the curse and +death that to him is due for sin, but yet doth not tell him so, but +ascends in his great suit unto God for it. Only this difference +we must make in this between God and the potentates of this world: +God cannot pardon before the sinner stands before him righteous +by the righteousness of Christ; because he has in judgment, and +justice, and righteousness threatened and concluded, that he that +wants righteousness shall die. + +And I say again, because this righteousness is God's, and at God's +disposal only; it is God that must make a man righteous before +he can forgive him his sins, or bestow upon him of his secondary +blessings; to wit, his Spirit, and the graces thereof. And I say +again, it must be this righteousness; for it can be no other, that +must justify a sinner from sin in the sight of God, and from the +sentence of his law. But + +(2.) This is, and must be the way of God with the sinner, that +faith may not only have an object to work upon, but a motive to +work by. + +Here, as I said, Faith hath an object to work upon, and that is the +person of Christ, and that personal righteousness of his, which +he in the days of his flesh did finish to justify sinners withal. +This is, I say, the object of faith for justification, whereunto +the soul by it doth continually resort. Hence David said to Christ, +"Be thou my strong habitation"; or as you have it in the margin, +"Be thou to me for a rock of habitation, whereunto I may continually +resort" (Psa 71:3): And two things he inserts by so saying. + +The first is, That the Christian is a man under continual exercises, +sometimes one way, and sometimes another; but all his exercises +have a tendency in them more or less to spoil him; if he deals +with them hand to hand; therefore he is rather for flying than +standing; for flying to Christ, than for grappling with them in +and by his own power. + +The second is, That Christ is of God, provided to be our shelter as +to this very thing. Hence his name is said to be a strong tower, +and that the righteous run into it, and are safe. (Prov 18:10) That +also of David in the 56th psalm is very pregnant to this purpose; +"Mine enemies," saith he, "would daily swallow me up, for they +be many that fight against me, O thou most high." And what then? +Why, "what time I am afraid," saith he, "I will trust in thee." +Thus you see, faith hath an object to work upon to carry the soul +unto, and to secure the soul in, in times of difficulty, and that +they are almost continually, and that object is Jesus Christ, and +his righteousness. But, + +Again, as faith hath an object to work upon, so it hath a motive +to work by; and that is the love of God in giving of Christ to the +soul for righteousness. Nor is there any profession, religion, or +duty and performance, that is at all regarded, where this faith, +which by such means can work, is wanting. "For in Jesus Christ +neither circumcision availeth any thing, nor uncircumcision; but +faith which worketh by love." (Gal 5:6) So he saith not here, but +faith which acteth lovely, or but faith whose fruit is love, though +true faith hath love for its offspring, but faith which worketh +BY love; that is true saving justifying faith, as it beholdeth +the righteousness of Christ, as made over to the soul for +justification, so it beholdeth love, love to be the cause of its +so being made over. It beholdeth love in the Father, in giving of +his Son; and love in the Son, in giving of himself to be made +soul-saving righteousness for me. And this seeing, it worketh or +this apprehending, it worketh by it; that is, it is stirred up to +an holy boldness of venturing all eternal concerns upon Christ, +and also to an holy endeared affecting love of him for his sweet +and blessed redeeming love. Hence the apostle saith, "The love of +Christ constraineth us; because we thus judge, that if one died +for all, then were all dead: And that he died for all, that they +which live should not henceforth live unto themselves, but unto +him which died for them, and rose again." (2 Cor 5:14,15) + +Thus then is the heart united in affection and love to the Father +and the Son, for the love that they have shewed to the poor sinner, +in their thus delivering him from the wrath to come. Nor doth +this love of God cause that the faith of the poor man should work +by IT to him alone, no; for by this love faith worketh, in sweet +passions and pangs of love, to all that are thus reconciled, as +this sinner seeth he is. The motive then, whereby faith worketh, +both as to justification, and sanctification, the great motive +to them, I say, is love, the love of God, and the love of Christ: +"We love him because he first loved us." That is, when our faith +hath told us so; for so are the words above, "We have known and +believed the love that God hath to us." And then, "We love him +because he first loved us." And then, "This commandment have we +from him, That he who loveth God, love his brother also." (1 John +4:16-21) But this our poor Pharisee understandeth not. But, + +5. Righteousness by imputation must be first, to cut off boasting +from the heart, conceit, and lips of men, Wherefore he saith as +also was hinted before, That we are justified freely by the grace +of God, not through, or for the sake of an holy gospel principle +in us; but "through the redemption that is in Jesus Christ," &c. +"Where is boasting then? It is excluded. By what law? of works? +Nay: but by the law of faith." (Rom 3:24,27) And this is the law +of faith that we are justified as afore [is shewn]. + +Nor can any man propound such an essential way to cut off boasting +as this, which is of God's providing: for what has man here to +boast of? No righteousness, nor yet of the application of it to +his soul. The righteousness is Christ's, not the sinner's. The +imputation is God's, not the sinner's. The cause of imputation +is God's grace and love, not the sinner's works of righteousness. +The time of God's imputing righteousness, is when the sinner was +a sinner, wrapped up in ignorance, and wallowing in his vanity; +not when he was good, or when he was seeking of it; for his +inward gospel goodness is a fruit of the imputation of justifying +righteousness, as has been already shewed. "Where is boasting then?" +Where is our Pharisee then, with his brags of not being as other +men are? It is excluded, and he with it, and the poor Publican +taken into favour, that boasting might be cut off. "Not of works, +lest any man should boast." There is no trust to be put in men, +those that seem most humble, and that to appearance, are farthest +off from pride, it is natural to them to boast; yea, to boast +now, now they have no cause to boast. For by grace are we saved +through FAITH, and that not of ourselves, it is the gift of God. +Not of works, lest any man should boast. + +But if man is so prone to boast, when yet there is no ground +of boasting in him, nor yet in what he doeth, how would he have +boasted, had he been permitted by the God of heaven to have done +something, though that something had been but a very little +something towards his justification. But God has prevented boasting +by doing as he has done. (Eph 2:8,9) Nay, the apostle addeth +further, lest any man should boast, that as to good works, "we +are God's workmanship, created in Christ Jesus unto good works, +which God hath before ordained, that we should walk in them." +(verse 10) Can the tree boast, because it is a sweeting tree,28 +since it was not the tree, but God that made it such: Where is +boasting then? "But of him are ye in Christ Jesus, who of God is +made unto us wisdom, and righteousness, and sanctification, and +redemption: That according as it is written, He that glorieth, let +him glory in the Lord." (1 Cor 1:30,31) Where is boasting then? +Where is our Pharisee then, with all his works of righteousness, +and with his boasts of being better than his neighbours? + +Objection. It may be said, If we should be justified for the sake +of our inherent righteousness, since that righteousness is the +gift of God, will it not follow that boasting is in the occasion +thereof, cut off. + +Ans. No, for although the principle of inherent righteousness be +the gift of God, yet it bringeth forth fruits by man, and through +man, and so man having a hand therein, though he should have never +so little, he has an occasion offered him to boast. Yea, if a man +should be justified before God by the grace, or the working of the +grace of faith in him, he would have ground of occasion to boast, +because faith, though it be the gift of God, yet as it acteth in +man, takes man along with it in its so acting; yea, the acting of +faith is as often attributed to the man by whom it is acted, and +oftener, than to the grace itself. How then can it be, but that +man must have a hand therein, and so a ground therein, or thereof +to boast. + +But now! since justification from the curse of the law before God, +lieth only and wholly in God's imputing of Christ's righteousness +to a man, and that too, while the man to whom it is imputed, is +in himself wicked and ungodly, there is no room left for boasting +before God, for that is the boasting intended; but rather an +occasion given to shame and confusion of face, and to stop the +mouth for ever, since justification comes to him in a way so far +above him, so vastly without him, his skill, help, or what else +soever. (Eze 16:61-63) + +6. Righteousness by imputation must be first, that justification +may not be of debt, but of mercy and grace. This is evident from +reason: It is meet that God should therefore justify us by a +righteousness of his own, not of his own prescribing, for that he +may do, and yet the righteousness be ours; but of his own providing, +that the righteousness may be his. "Now to him that worketh, +is the reward not reckoned of grace, but of debt." (Rom 4:4) If I +work for justifying righteousness, and that way get righteousness, +my justification is not of grace but of debt, God giveth it not +unto me, for he oweth it unto me; so then it is no longer his but +mine: Mine not of grace, but debt: And if so then, I thank him +not for remission of sins, nor for the kingdom of heaven, nor for +eternal life; for if justifying righteousness is of debt, then +when I have it, and what dependeth thereon, I have but mine own, +that which God oweth to me. + +Nor will it help at all to say, but I obtain it by God's grace in +me, because that doth not cut off my work, nor prevent my having +of an hand in my justifying righteousness. + +Suppose I give a man materials, even all materials that are necessary +to the completing of such or such a thing; yet if he worketh, +though the materials be mine, I am to him a debtor, and he deserveth +a reward. Thou sayest, God has given thee his Spirit, his grace, +and all other things that are necessary for the working up of +a complete righteousness. Well, but is thy work required to the +finishing of this righteousness? If so, this is not the righteousness +that justifieth, because it is such as has thy hand, thy workmanship +therein, and so obtains a reward. And observe it, righteousness, +justifying righteousness, consisteth not in a principle of +righteousness, but in works of righteousness; that is, in good +duties, in obedience, in a walking in the law to the pleasing of +the law, and the content of the justice of God. + +I suppose again, that thou shalt conclude with me, that justifying +righteousness, I mean that which justifies from the curse of the +law, resideth only in the obedience of the Son of God; and that the +principle of grace that is in thee, is none of that righteousness, +no, not then when thou hast to the utmost walked with God according +to thy gift and grace: Yet if thou concludest that this principle +must be in thee, and these works done by thee, before this justifying +righteousness is imputed to thee for justification, thou layest +in a caveat against justification by grace; and also concludest, +that though thou art not justified by thy righteousness, but +by Christ, yet thou art justified by Christ's righteousness, for +the sake of thine own, and so makest justification to be still a +debt. But here the scripture doth also cut thee off: "Not for thy +righteousness, or for the uprightness of thine heart dost thou +go to possess their land"; which was but a type of heaven, and +if our righteousness cannot give us by its excellency a share in +the type, be sure, that for it, we shall never be sharers in the +antitype itself. "Understand therefore, that the Lord thy God giveth +thee not this good land to possess it, for thy righteousness; for +thou art a stiff-necked people." (Deu 9:5,6) + +Gospel-performances therefore are not first; that was first, for +the sake of which, God did receive these people into favour with +himself, and that was a covenant righteousness; and where could +that covenant righteousness be found but in the prince, mediator, +and high priest of the covenant? For it was HE and HE only that was +appointed of God, nor could any but himself, bring in everlasting +righteousness. (Dan 9:24,25) This is evident from these texts +last mentioned; it was not for their righteousness, that they +possessed the land. + +Again, As it was not for their righteousness, that they were +made possessors of the land, so it was not for the sake of their +righteousness, that they were made partakers of such a righteousness +that did make them possess the land. This is plain to reason; for +then inherent or inherent and personal righteousness, when by us +performed, is of worth to obtain of God a justifying righteousness. +But if it be of worth to obtain a justifying righteousness, then +it seems, it is more commodious to both parties than is justifying +righteousness. First, it is more commodious to him that worketh +it, for by it he obtaineth everlasting righteousness; and secondly, +it is more commodious unto him that receiveth it, else why doth +he for it give us a due debt, and so put upon us the everlasting +justifying righteousness. + +Perhaps it will be objected, that God doth all this of grace; but +I answer, that these are but fallacious words, spake by the tongue +of the crafty. For we are not now discoursing of what rewards God +can give to the operations of his own grace in us, but whether +he can in a way of justice, or how he will, bestow any spiritual +blessings upon sinful creatures, against whom, for sin, he has +pronounced the curse of the law, before he hath found them in a +righteousness, that is proved to be as good justice and righteousness, +as is the justice and righteousness of the law, with which we have +to do. + +I assert he cannot, because he cannot lie, because he cannot deny +himself: For if he should first threaten the transgression of the +law with death, and yet afterwards receive the transgressor to +grace, without a plenary satisfaction, what is this but to lie, +and to diminish his truth, righteousness, and faithfulness; yea, +and also to overthrow the sanction and perfect holiness of his +law. His mercy therefore must act so towards this sinner, that +justice may be content, and that can never be, without a justifying +righteousness. + +Now what this justifying righteousness should be, and when +imputed, that is the question. I say, it is the righteousness or +the obedience of the Son of God in the flesh, which he assumed, +and so his own, and the righteousness of no body else, otherwise +than by imputation. + +I say again, that this righteousness must be imputed first, that +the sinner may stand just in God's sight from the curse, and that +God might deal with him both in a way of justice as well as mercy, +and yet do the sinner no harm. + +But you may ask, How did God deal with sinners before this +righteousness was actually in being? + +I answer, He did then deal with sinners even as he dealeth with +them now; he justifieth them by it, by virtue of the suretiship +of him that was to bring it in. Christ became surety for us, and +by his suretiship laid himself under an obligation to bring in, +in time, for those for whom he became a surety, this everlasting +and justifying righteousness, and by virtue of this those of his +elect that came into and went out of the world, before he came +to perform his work, were saved through the forbearance of God. +Wherefore, before the Lord came, they were saved for the Lord's +sake, and for the sake of his name. And they that were spiritually +wise understood it, and pleaded it as their necessities required, +and the Lord for HIS sake also accepted them. (Heb 7:22, Rom 4:24, +Dan 9:17, Psa 25:11) + +7. Righteousness by imputation must be first: that justification +may be certain; "therefore it is of faith, [of the righteousness +that faith layeth hold on] that it might be by grace; to the end +the promise might be sure to all the seed." (Rom 4:16) That the +promise, What promise? The promise of remission of sins, &c. might +be sure. + +Now a promise of remission of sins supposeth a righteousness, a +righteousness going before; for there is no forgiveness of sins, +nor promise of forgiveness, but for the sake of righteousness: but +not for the sake of righteousness that shall be by us, but that IS +already found in Christ as head, and so imputed to the elect for +their remission. "God for Christ's sake hath forgiven you." (Eph +4:32) For Christ's sake; that is, for the sake of the righteousness +of Christ. Therefore imputed righteousness must be first; yea, it +must be before forgiveness, and forgiveness is extended by God, +then when we lie in our blood, though to us it is manifested +afterwards.29 Therefore it is OF faith, he saith not BY it, +respecting the act of faith; but of, respecting the doctrine or +word which presenteth me with this blessed imputed righteousness: +"They that are of faith, are the children of faithful Abraham." +They that are of the doctrine of faith, for all the elect are the +sons of that doctrine in which is this righteousness of Christ +contained; yea, they are begotten by it of God to this inheritance, +to their comfortable enjoyment of the comfort of it by faith. + +That "the promise might be sure to all the seed"; to all them +wrapped up in the promise, and so begotten and born. That it might +be sure, implying that there is no certain way of salvation for +the elect but this, because God can never by other means reconcile +us to himself; for his heavenly eyes perceive through and through +the silly cobweb righteousness that we work; yea, they spy faults +and sins in the best of our gospel performances. How then can God +put any trust in such people, or how can remission be extended +to us for the sake of that? Yea, our faith is faulty, and also +imperfect; how then should remission be extended to us for the +sake of that? But now the righteousness of Christ is perfect, +perpetual and stable as the great mountains, wherefore he is +called the rock of our salvation, because a man may as soon tumble +the mountains before him, as one would tumble a little ball, I +say, as soon as sin can make invalid the righteousness of Christ, +when, and unto whom, God shall impute it for justice. (Psa 36:6) +In the margin it is said, to be like the mountain of God; to wit, +that is called Mount Zion, or that Moriah on which the temple was +built, and upon which it stood: All other bottoms are fickle, all +other righteousnesses are so feeble, short, narrow, and thin, yea, +so specked and full of imperfections. "For what the law could not +do in that it was weak through the flesh," Christ did for us in +the similitude of sinful flesh. But what could not the law do? Why +it could not give us righteousness, nor strengthen us to perform +it. It could not give us any certain, solid, well-grounded hope of +remission of sin and salvation, "but the bringing in of a better +hope did, by the which we draw nigh unto God." + +Wherefore this righteousness being imputed, justice findeth no +fault therewith, but consenteth to the extending to the sinner +those blessings that tend to perfect his happiness in the heavens. + +8. Righteousness by imputation must be first, "that in all things +he [Christ] might have the pre-eminence." Christ is head of the +church, and therefore let him have the highest honour in the soul; +but how can he have that, if any precede as to justification, +before his perfect righteousness be imputed? If it be said, grace +may be in the soul, though the soul doth not act it, until the +moment that justifying righteousness shall be imputed. + +I ask, What should it do there before, or to what purpose is it +there, if it be not acted? And gain, how came it thither, how got +the soul possession of it, while it was unjustified? Or, How could +God in justice give it to a person, that by the law stood condemned, +before they were quitted from that condemnation? And I say, nothing +can set the soul free from that curse, but the perfect obedience +of Christ; nor that either, if it be not imputed for that end to +the sinner by the grace of God. + +Imputed, that is, reckoned, or accounted to him. And why should +it not be accounted to him for righteousness? Who did Christ bring +it into the world for, for the righteous or for sinners? no doubt +for sinners. And how must it be reckoned to them? when in circumcision +or in uncircumcision; not in circumcision, but in uncircumcision; +not as righteous, but as sinners. And how are they to consider of +themselves, even then when they first are apprehensive of their +need of this righteousness? Are they to think, that they are +righteous or sinners. + +And again, How are they to believe concerning themselves, then when +they put forth the first act of faith towards this righteousness +for justification? Are they to think, that they are righteous or +sinners? Sinners, sinners doubtless they are to reckon themselves, +and as such to reckon themselves justified by this righteousness. +And this is according to the sentence of God, as appeareth by such +sayings. + +"For when we were yet without strength, in due time Christ died +for the ungodly." + +"But God commended his love toward us, in that, while we were yet +sinners, Christ died for us." + +"For if when we were enemies, we were reconciled to God by the +death of his Son," &c. (Rom 5:6,8,10) + +Out of these words I gather these three things. + +1. That Christ by God's appointment died for us. + +2. That by his death he reconciled us to God. + +3. That even then, when the very act of reconciliation was in +performing, and also when performed, we were ungodly, sinners, +enemies. + +Now the act by which we are said to be reconciled to God while +ungodly, while sinners, and while enemies, was Christ's offering +himself a sacrifice for us, which is, in the words above-mentioned, +called his death. Christ died, Christ died for the ungodly, +Christ died for us while sinners. Christ reconciled us to God by +his death. And just as here Christ is said to die for us, so the +Father is said to impute righteousness to us; to wit, as we are +without works, as we are ungodly: "Now to him that worketh not, +but believeth on him that justifieth the ungodly, his faith is +counted for righteousness." (Rom 4:5) He worketh not, but is ungodly, +when this gracious act of God, in imputing of the righteousness +of Christ to him, is extended, the which when he shall believe, +his faith is counted to him for righteousness. And why should we +not have the benefit of the righteousness, while we are ungodly, +since it was completed for us while we were yet ungodly? Yea, +we have the benefit of it: "For--when we were enemies, we were +reconciled to God by the death of his Son." (Rom 5:10) + +When I say, the benefit, I mean that benefit that we are capable +of, and that is justification before God; for that a man may be +capable of while he is in himself ungodly, because this justice +comes to him by the righteousness of another. True, was it to be +his own righteousness by which he was to be justified, he should +not, could not so be, as or while he is ungodly. But the righteousness +is Christ's, and that imputed by God, not as a reward for work, +or of debt, but freely by his grace, to the glory of it, and +therefore may be done, and is so, while the person concerned is +without works, ungodly, and a sinner. + +And he that denieth that we are capable of this benefit while we +are sinners and ungodly, may with like reason deny that we are +created beings. For that which is done for a man without him, may +be done for him, not only at any time which they that do it shall +appoint, but for him while in any condition in this world. While +a man is a beggar, may not I make him worth ten thousand a year, +if I can and will; yea and yet he shall not know thereof in that +moment that I make him so? yet the revenue of that estate shall +really be his from the moment that I make him so, and he shall +know it too at the rent-day. + +This is the case, we are sinners and ungodly; there is a righteousness +wrought out by Jesus Christ, the which God hath designed we shall +be made righteous by; and by it, if he will impute it to us, we +shall be righteous in his sight, even then when we are yet ungodly +in ourselves; "for he justifies the ungodly." + +Now though it is irregular and blame-worthy in man to justify the +wicked, because he cannot for the wicked provide, and clothe him +with a justifying righteousness; yet it is glorious and for ever +worthy of praise for God to do it; because it is in his power not +only to forgive, but to make a man righteous, even then when he +is a sinner, and to justify him, as afore is proved, while he is +ungodly. + +Objection. But it may be yet objected, That though God has received +satisfaction for sin, and so sufficient terms of reconciliation +by the obedience and death of his Son, yet he imputeth it not unto +us but upon condition of our becoming good. + +Answ. This must not be admitted: For, + +1. The scripture saith not so; but that we are reconciled to God by +the death of his Son, and justified too, and that while, or when +we are sinners and ungodly. + +2. If this objection carrieth the truth in it, then it follows, +that the Holy Ghost, faith, and so all grace, may be given to us, +and we may have it dwelling in us, yea, acting in us, before we +stand righteous in the judgment of the law before God; for nothing +can make us stand just before God in the judgment of the law, but +the obedience of the Son of God without us. And if the Holy Ghost, +faith and so consequently the habit of every grace, may be in +us, acting in us, before Christ's righteousness be by God imputed +to us, then we are not justified as sinners and ungodly: but as +persons inherently holy and righteous before. + +But I have over and over already shewed you, that this cannot be, +therefore righteousness for justification must be imputed first. +And here let me present the reader with two or three things. + +(1.) That justification before God is one thing; and justification +to the understanding and conscience is another. Now, I am treating +of justification before God, not of it as to man's understanding +and conscience, and I say, a man may be justified before God, even +then when himself knoweth nothing thereof (Isa 40:2, Matt 9:2), +and so when and while he hath not faith about it, but is ungodly. + +(2.) There is a justification by faith, by faith's applying of +that righteousness to the understanding and conscience, which God +hath afore of his grace imputed for righteousness to the soul for +justification in his sight. And this is that by which we, as to +sense and feeling, have peace with God: "Being justified by faith +we have peace with God through our Lord Jesus Christ." (Rom 5:1) +And these two the Apostle keepeth distinct, a little lower in +this chapter: for after that he had said in the tenth verse, that +while "we were enemies we were reconciled to God by the death +of his Son": He addeth, "And not only so, but we also joy in God +through our Lord Jesus Christ, by whom we have now received the +atonement." (verse 11) Here you see that to be reconciled to God +by the death of his Son, is one thing; and for us actually, for +that I think he aimeth at, to receive by faith, this reconciliation, +is another. That is a thing over and above, and not only so, but +we have received the atonement. + +(3.) Men do not gather their justification from God's single act +of imputing of righteousness, that we might stand clear in his +sight from the curse and judgment of the law; but from the word, +the which they neither see nor understand, till it is brought to +their understanding by the light and glory of the Holy Ghost. + +We are not therefore in the ministry of the word to pronounce any +man justified, from a supposition that God has imputed righteousness +to him, since that act is not known to us, until the fruits that +follow thereupon do break out before our eyes; to wit, the signs +and effects of the Holy Ghost's indwelling in our souls. And then +we may conclude it; that is, that such a one stands just before +God, yet not for the sake of his inherent righteousness, nor yet +for the fruits thereof, and so not for the sake of the act of +faith, but for the sake of Jesus Christ his doing and suffering +for us. + +Nor will it avail to object, That if at first we stand just before +God by his imputing of Christ's righteousness unto us, though +faith be not in us to act, we may always stand justified so; and +so what need of faith? For therefore are we justified, first, by +the imputation of God, as we are ungodly, that thereby we might +be made capable of receiving of the Holy Ghost, and his graces in +a way of righteousness and justice. Besides, God will have those +that he shall justify by his grace through the redemption that is +in Jesus Christ, to have the Holy Ghost, and so faith, that they +may know and believe the things not only that shall be, but that +already ARE, freely given to us of God. Now, says Paul, "we have +received, not the spirit of the world, but the spirit which is of +God; that we might know the things that are freely given to us of +God." (1 Cor 2:12) To know, that is, to believe. It is given to +you to believe, who believe according to the working of his mighty +power, "and we have known and believed the love that God hath to +us," preceding to our believing. (1 John 4:16) He then that is +justified by God's imputation, shall believe by the power of the +Holy Ghost; for that must come, and work faith, and strengthen the +soul to act it, because imputed righteousness has gone before. He +then that believeth shall be saved; for his believing is a sign, +not a cause, of his being made righteous before God by imputation: +And he that believeth not shall be damned, because his non-belief +is a sign that he is not righteous, and a cause that his sins +abide upon him. + +And thus much for the Pharisee, and for his information; and now +I come to that part of the text which remains, which part in special +respecteth the Publican. + +[THE PUBLICAN'S PRAYER.] + +And THE PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS +HIS EYES UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE +MERCIFUL TO ME A SINNER. + +What this Publican was, I have shewed you, both with respect to +his nation, office, and disposition. Wherefore I shall not here +trouble the reader as to that, with a second rehearsal of these +things; we now therefore come to his repentance in the whole and +in the parts of it; concerning which I shall take notice of several +things, some more remote, and some more near to the matter and +life of it. + +But first let us see how thwart and cross the Pharisee and the +Publican did lie in the temple one to another, while they both +were presenting of their prayers to God. + +First, The Pharisee he goes in boldly, fears nothing, but trusteth +in himself that his state is good, that God loves him, and that +there was no doubt to be made but of his good speed in this his +religious enterprize. But alas! poor Publican, he sneaks, he leers, +he is hardly able to crawl into the temple, and when he comes +there, stands behind, aloof off, as one not worthy to approach +the divine presence. + +Second, The Pharisee at his approach hath his mouth full of +something, yea of many fine things, whereby he strokes himself over +the head, and in effect calls himself, and that in his presence, +one of God's white boys, that always kept close to his will, abode +with him; or as the prodigal's brother said, "Lo, these many years +do I serve thee, neither transgressed I at any time thy commandment" +(Luke 15:29); But alas! poor Publican thy guilt, as to these pleas, +stops thy mouth, thou hast not one good thing to say of thyself, +not one rag of righteousness; thy conversation tells thee so, thy +conscience tells thee so; yea, and if thou shouldest now attempt +to set a good face on it, and for thy credit say something after +the Pharisee in way of thine own commendations, yet here is God +on the one side, the Pharisee on the other, together with thine +own heart to give thee check, to rebuke thee, to condemn thee, +and to lay thee even with the ground for thy insolency. + +Third, The Pharisee in his approach to God, wipes his fingers of +the Publican's enormities, will not come nigh him, lest he should +defile him with his beastly rags: "I am not as other men are,--or +even as this Publican." But the poor Publican, alas for him, his +fingers are not clean, nor can he tell how to make them so; besides, +he meekly and quietly puts up this reflection of the Pharisee +upon him, and by silent behaviour, justifies the severe sentence +of that self-righteous man, concluding with him, that for his part, +he is wretched, and miserable, and poor, and blind, and naked, and +not worthy to come nigh, or to stand by, so good, so virtuous, so +holy, and so deserving a man as our spangling Pharisee is. + +Fourth, The Pharisee, as at feasts and synagogues, chose the chief +and first place for his person, and for his prayer, counting that +the Publican was not meet, ought not to presume to let his stinking +breath once come out of his polluted lips in the temple, till he +had made his holy prayer. And poor Publican, how dost thou hear +and put up this with all other affronts, counting even as the +Pharisee counted of thee, that thou wast but a dog in comparison +of him, and therefore not fit to go before, but to come as in +chains, behind, and forbear to present thy mournful and debrorous30 +supplication to the holy God, till he had presented him with his, +in his own conceit, brave, gay, and fine oration. + +Fifth, The Pharisee, as he is numerous in his repeating of his good +deeds, so is stiff in standing to them, bearing up himself, that +he hath now sufficient foundation on which to bear up his soul +against all the attempts of the law, the devil, sin and hell. But +alas, poor Publican! Thou standest naked; nay, worse than naked; +for thou art clothed with filthy garments, thy sins cover thy face +with shame: nor hast thou in, from, or of thyself, any defence +from, or shelter against the attempts, assaults, and censures of +thy ghostly enemies, but art now in thine own eyes, though in the +temple, cast forth into the open field stark naked, to the loathing +of thy person, as in the day that thou was born, and there ready +to be devoured or torn in pieces for thy transgressions against +thy God. + +What wilt thou do Publican! What wilt thou do! Come, let's see, +which way wilt thou begin to address thyself to God; bethink thyself +man, has thou any thing to say, speak out man, the Pharisee by +this time has done, and received his sentence. Make an O yes;31 +let all the world be silent; yea, let the angels of heaven come +near and listen; for the Publican is come to have to do with God! +Yea, is come from the receipt of custom into the temple to pray +to him. + +"And the Publican, standing afar off, would not lift up so much as +his eyes unto heaven, but smote upon his breast, saying, God be +merciful to me a sinner." And is this thy way poor Publican! O +cunning sinner! O crafty Publican! thy wisdom has outdone the +Pharisee, for it is better to apply ourselves to God's mercy, than +to trust to ourselves that we are righteous. But that the Publican +did hit the mark, yea, get nearer unto, and more into the heart +of God and his Son than did the Pharisee, the sequel of the matter +will make manifest. + +Take notice then of this profound speech of the Publican, every +word is heavier than the earth, and has more argument in it, than +has ten thousand Pharisaical prayers. "God be merciful to me a +sinner." Yea, the Son of God was so delighted with this prayer, +that for the sake of it, he, even as a limner, draweth out the +Publican in his manner of standing, behaviour, gestures, &c. while +he makes this prayer to God: Wherefore we will take notice both +of the one and of the other; for surely his gestures put lustre +unto his prayer and repentance. + +FIRST, His prayer you see is this, "God be merciful to me a sinner." + +SECOND, His gestures in his prayer were in general three. + +First, He stood afar off. + +Second, He would not lift up so much as his eyes to heaven. + +Third, He smote upon his breast, with his fist, saying, "God be +merciful to me a sinner." + +FIRST, To begin first with is prayer. In his prayer we have +two things to consider of. First, His confession: I am a sinner. +Second, His imploring of help against this malady: "God be merciful +to me a sinner." + +[His Confession.] + +First, In his confession divers things are to be taken notice of. +As, + +1. The fairness and simplicity of his confession: A sinner: I am +a sinner; "God be merciful to me a sinner." This indeed he was, +and this indeed confesses; and this, I say, he doth of godly +simplicity. For, for a man to confess himself a sinner, it is to +speak all against himself that can be spoken. And man, as degenerate, +is too much an hypocrite, and too much a self-flatterer, thus to +confess against himself, unless made simple and honest about the +thing through the power of conviction upon his heart. And it is +yet worth your noting, that he doth not say he was, or had been, +but that at that time his state was such, to wit, a sinner. "God +be merciful to me a sinner," or who am, and now stand before thee +a sinner, or, in my sins. + +Now a little to shew you what it is to be a sinner; for every one +that sinneth may not in a proper sense be called a sinner. Saints, +the sanctified in Christ Jesus, do often sin, but it is not proper +to call them sinners: But here the Publican calls himself a sinner; +and therefore in effect, calls himself an evil tree, one that hath +neither good nature, nor that beareth good fruit: one whose body +and soul is polluted, whose mind and conscience is defiled: one +who hath "walked according to the course of this world, and after +the spirit that now worketh in the children of disobedience." They +having their minds at enmity with or against God, and are taken +captive by the devil at his will. A sinner, one whose trade hath +been in and about sin, and the works of Satan all his days. + +Thus he waves all pleas, and shews of pleas, and stoops his neck +immediately to the block. Though he was a base man, yet he might +have had pleas; pleas, I say, as well as the Pharisee, though not +so many, yet as good. He was of the stock of Abraham, a Jew, an +Israelite of the Israelites, and so a privileged man in the things +and religion of the Jews, else what doth he do in the temple? +Yea, why did not the Pharisee, if he was a heathen, lay that to +his charge while he stood before God? but the truth is, he could +not; for the Publican was a Jew as well as the Pharisee, and +consequently might, had he been so disposed, have pleaded that +before God. But that he would not, he could not, for his conscience +was under convictions, the awakenings of God were upon him; +wherefore his privileges melt away like grease, and fly from him +like the chaff of the summer threshing-floor, which the wind taketh +up and scattereth as the dust; he therefore lets all privileges +fall, and pleads only that he is "a sinner." + +2. In this confession he judges and condemns himself: For, for a +man to say, "I am a sinner," is as much as to say, I am contrary to +the holiness of God, a transgressor of his law, and consequently +an object of the curse, and an heir of hell. The Publican therefore +goeth very far in this his confession, but this is not all; for, +for a man to confess that he is a sinner, is in the + +3. Third place, to confess, that there is nothing in him, done, or +can be done by him, that should allure, or prevail with God to do +any thing for him. For a sinner cannot do good; no, nor work up +his heart unto one good thought: no, though he should have heaven +itself, if he could; or was sure to burn in hell fire for ever +and ever if he could not. For sin, where it is in possession and +bears rule, as it doth in every one that we may properly call a +sinner, there it hath the mastery of the man, hath bound up his +senses in cords and chains, and made nothing so odious to the soul +as are the things that be of the Spirit of God. Wherefore it is +said of such, that they are enemies in their minds; that the +carnal mind is enmity to God, and that wickedness proceedeth of +the wicked; and that the Ethiopian may as well change his skin, +or the leopard his spots, as they that are accustomed to do evil +may learn to do well. (Eph 2, Rom 8, 1 Sam 24:13, Jer 13:23) + +4. In this confession, he implicitly acknowledgeth, that sin is +the worst of things, forasmuch as it layeth the soul without the +reach of all remedy that can be found under heaven. Nothing below, +or short of the mercy of God, can deliver a poor soul from this +fearful malady. This the Pharisee did not see. Doubtless he did +conclude, that at some time or other he had sinned; but he never +in all his life did arrive to a sight of what sin was: His knowledge +of it was but false and counterfeit, as is manifest by his cure; +to wit, his own righteousness. For take this for a truth undeniable, +that he that thinks himself better before God, because of his +reformations, never yet had the true knowledge of his sin: But +the poor Publican he had it, he had it in truth, as is manifest, +because it drives him to the only sovereign remedy. For indeed, +the right knowledge of sin, in the guilt and filth, and damning +power thereof, makes a man to understand, that not any thing but +grace and mercy by Christ, can secure him from the hellish ruins +thereof. + +Suppose a man sick of an apoplexy unto death, and should for his +remedy make use only of those things that are good against the +second ague, would not this demonstrate that this man was not +sensible of the nature and danger of this disease. The same may +be said of every sinner, that shall make use only of those means +to justify him before God, that can hardly make him go for a good +Christian before judicious men. But the poor Publican, he knew the +nature of his disease, the danger of his disease; and knew also, +that nothing but mercy, infinite mercy could cure him thereof. + +5. This confession of the Publican, declareth that he himself was +born up now, by an almighty, though invisible hand. For sin, when +seen in its colours, and when appearing in its monstrous shape +and hue, frighteth all mortals out of their wits, away from God; +and if he stops them not, also out of the world. This is manifest +by Cain, Judas, Saul, and others, who could not stand up before +God under the sense and appearance of their sin, but fly before +him, one to one fruit of despair, and one to another. But now this +Publican, though he apprehends his sin, and that himself was one +that was a sinner, yet he beareth up, cometh into the temple, +approaches the presence of an holy and sin-revenging God, stands +before him, and confesses that he is that ugly man, that man that +sin had defiled, and that had brought himself into the danger of +damnation thereby. + +This therefore was a mighty act of the Publican. He went against +the voice of conscience, against sense and feeling, against the +curse and condemning verdict of the law; he went, as I may say, +upon hot burning coals to one, that to sin and sinners is nothing +but consuming fire. + +Now then, did the Publican this of his own head, or from his now +mind? No verily, there was some supernatural power within that +did secretly prompt him on, and strengthen him to this most noble +venture. True, there is nothing more common among wicked men, than +to tick and toy, and play with this saying of the Publican, "God +be merciful to me a sinner"; not at all being sensible either +what sin is, or of their need of mercy. And such sinners shall +find their speed in the Publican's prayer, far otherwise than the +Publican sped himself; it will happen unto them much as it happened +unto the vagabond Jews, exorcists, who took upon them to call over +them that had evil spirits, the name of the Lord Jesus; that were +beaten by that spirit and made fly out of that house naked and +wounded. (Acts 19:13-16) Poor sinner, dead sinner, thou wilt say +the Publican's prayer, and make the Publican's confession, and +say, "God be merciful to me a sinner." But hold, dost thou do it +with the Publican's heart, sense, dread and simplicity? If not, +thou dost but abuse the Publican and his prayer, and thyself, and +his God; and shalt find God rejecting of thee and thy prayers, +saying, The Publican I know, his prayers, and tears, and godly +tears I know; but who or what art thou? And will send thee away +naked and wounded. They are the hungry that he filleth with good +things, but the rich and the senseless, he sendeth empty away. + +For my part, I find it one of the hardest things that I can put my +soul upon, even to come to God, when warmly sensible that I am a +sinner, for a share in grace and mercy. Oh! methinks it seems to +me as if the whole face of the heavens were set against me. Yea, +the very thought of God strikes me through, I cannot bear up, I +cannot stand before him, I cannot but with a thousand tears say, +"God be merciful to me a sinner." (Ezra 9:15) At another time +when my heart is more hard and stupid, and when his terror doth +not make me afraid, then I can come before him and talk of my +sins, and ask mercy at his hand, and scarce be sensible of sin +or grace, or that indeed I am before God: But above all, they are +the rare times, when I can go to God as the Publican, sensible +of his glorious majesty, sensible of my misery, and bear up, and +affectionately cry, "God be merciful to me a sinner." + +But again, the Publican by his confession, showeth a piece of the +highest wisdom that a mortal man can show; because by so doing, he +engageth as well as imploreth the grace and mercy of God to save +him. You see by the text he imploreth it; and now I will shew you +that he engageth it, and makes himself a sharer in it. + +"He that covereth his sins shall not prosper: but whoso confesseth +and forsaketh them shall have mercy." (Prov 28:13) And again, "If +we confess our sins, he is faithful and just to forgive us our +sins, and to cleanse us from all unrighteousness." (1 John 1:9) + +[He engageth it.] In the promise of pardon, He shall find mercy; +he shall have his sins forgiven. As also Solomon prays, that God +will forgive them that know their own sore, and they are indeed, +such as are sensible of the plague of their own heart. (2 Chron +6:29,30, 1 Kings 8:37,38) And the reason is, because the sinner is +now driven to the farthest point; for confession is the farthest +point, and the utmost bound unto which God has appointed the +Publican to go, with reference to his work. As it is said of Saul +to David, when he was about to give him Micah his daughter to +wife, "The king desireth not any dowry, but an hundred foreskins +of the Philistines, to be avenged of the king's enemies." (1 Same +18:25) + +So says God in this matter, I desire no sacrifices, nor legal +righteousness to make thee acceptable to me, only acknowledge and +confess thine iniquity that thou hast transgressed against me. +(Jer 3:12,13) And though this by some may be thought to be a very +easy way to come at, and partake of, the mercy of God; yet let the +sensible sinner try it, and he shall find it one of the hardest +things in the world. And there are two things, to which man is +prone, that makes confession hard. + +I. There is a great incidency in us to be partial, and not thorough +and plain in our confessions. We are apt to make half confessions; +to confess some, and hide some; or else to make feigned confessions, +flattering both ourselves, and also God, while we make confession +unto him; or else to confess sin as our own fancies apprehend, and +not as the word descries them. These things we are very incident +to: Men can confess little sins, while they hide great ones. Men +can feign themselves sorry for sin, when they are not, or else in +their confessions forget to judge of sin by the word. Hence it is +said, They turned to God, not with their whole heart, but as it +were feignedly. They spake not aright, saying, what have I done? +They flatter him with their lips, and lie unto him with their +tongues, and do their wickedness in the dark, and sin against him +with a high hand, and then come to him and cover the altar with +their tears. These things therefore, demonstrate the difficulty +of sincere confession of sin; and that to do it as it should, is +no such easy thing. + +To right confession of sin, several things must go. As, + +1. There must be found conviction for sin upon the spirit: for before +a man shall be convinced of the nature, aggravation, and evil of +sin, how shall he make godly confession of it? Now to convince +the soul of sin, the law must be set home upon the conscience by +the Spirit of God; "For by the law is the knowledge of sin." (Rom +3:20) And again, "I had not known sin except the law had said, +Thou shalt not covet." (Rom 7:7) This law, now, when it effectually +ministereth conviction of sin to the conscience, doth it by putting +of life, and strength, and terror into sin. By its working on the +conscience, it makes sin revive, "and the strength of sin is the +law." (1 Cor 15:56) It also increaseth and multiplieth sin, both +by the revelation of God's anger against the soul; and also by +mustering up, and calling to view sins committed, and forgotten +time out of mind. Sin seen in the glass of the law is a terrible +thing, no man can behold it and live. "When the commandment came, +sin revived, and I died"; when it came from God to my conscience, +as managed by an almighty arm, "then it slew me." And now is the +time to confess sin, because now a soul knows what it is, and sees +what it is, both in the nature and consequence of it. + +2. To right confession of sin, there must be sound knowledge of God, +especially as to his justice, holiness, righteousness, and purity; +wherefore the Publican here begins his confession by calling +upon, or by the acknowledgement of his majesty: "God be merciful +to me a sinner." As if he should say, God, O God, O great God, O +sin-revenging God, I have sinned against thee, I have broken thy +law, I have opposed thy holiness, thy justice, thy law, and thy +righteous will. O consuming fire! for our God is a consuming fire, +I have justly provoked thee to wrath, and to take vengeance of me +for my transgressions. But, alas! how few, that make confession of +sin, have right apprehension of God, unto whom confession of sin +doth belong! Alas, 'tis easy for men to entertain such apprehensions +of God as shall please their own humours, and as will admit them +without dying, to bear up under their sense of sin, and that shall +make their confession rather facile, and fantastical, than solid +and heart-breaking. The sight and knowledge of the great God is to +the sinful man the most dreadful thing in the world; and is that +which makes confession of sin so rare and wonderful a thing. Most +men confess their sins behind God's back, but few to his face; +and you know there is ofttimes a vast difference in one thus doing +among men. + +3. To right confession of sin, there must be a deep conviction of +the certainty and terribleness of the day of judgment. This John +the Baptist inserts, where he insinuates, that the Pharisees' want +of sense of, and the true confession of sin, was because they had +not been warned, or had not taken the alarm, to flee from the +wrath to come. What dread, terror, or frightful apprehension can +there be put into a revelation of sin, where there is no sense of +a day of judgment, and of our giving there unto God an account +for it. (Matt 3:7, Luke 3:7) + +I say therefore, to right confession of sin there must be, + +(1.) A deep conviction of the certainty of the day of judgment; +namely, that such a day is coming, that such a day shall be. This +the apostle insinuates, where he saith, "God commandeth all men +every where to repent; Because he hath appointed a day, in the +which he will judge the world in righteousness by that man whom +he hath ordained; whereof he hath given assurance unto all men, +in that he hath raised him from the dead." (Acts 17:30,31) + +This will give a sense of what the soul must expect at that day +for sin, and so will drive to an hearty acknowledgment of it, and +strong cries for deliverance from it. For thus will the soul argue +that expecteth the judgment day, and that believes that he must +count for all there. O my heart! It is in vain now to dissemble, +or to hide, or to lessen transgressions; for there is a judgment +to come, a day in which God will judge "the secrets of men by his +Son," and at that day he will bring to light "the hidden things of +darkness, and will make manifest the counsel of the heart." If it +must be so then, to what boot32 will it be now to seek to dissemble, +or to lessen in this matter. (1 Cor 4:5) This also is in the Old +Testament urged as an argument to cause youth, and persons of all +sizes to recall themselves to sobriety, and so to confession of +their sin to God; where the Holy Ghost saith ironically, "Rejoice, +O young man, in thy youth; and let thy heart cheer thee in the +days of thy youth, and walk in the ways of thine heart, and in +the sight of thine eyes: but know thou, that for all these things +God will bring thee into judgment." (Eccl 11:9) So again, "God +shall bring every work into judgment, with every secret thing, +whether good, or whether evil." (Eccl 12:14) + +The certainty of this, I say, must go to the producing of a +sincere confession of sin, and this is intimated by the Publican, +who, with his confession, addeth a hearty crave for mercy, "God +be merciful to me a sinner." As if he should say, if thou art +not merciful to me, by thy judgment when thou comest I shall be +swallowed up; without thy mercy I shall not stand, but fall by +the judgment which thou hast appointed. + +(2.) As there must be, for the producing of sincere confession of +sin, a deep conviction of the certainty, so there must also be of +the terribleness of the day of judgment. Wherefore the apostle, +makes use of the first, so of this to put men upon repentance, an +ingredient of which is sincere confession of sin. "For we must +all appear before the judgment seat of Christ; that every one may +receive the things done in his body, according to that he hath +done, whether it be good or bad. Knowing therefore the terror +of the Lord, we persuade men." (2 Cor 5:10,11) The terror of the +Lord, as we see here, he makes use of that, to persuade men to +come by confession of sin, and repentance, to God for mercy. + +And I am persuaded, that it will be found a truth one day that one +reason that this day doth so swarm with wanton professors, is, +because they have not begun at sound conviction for, nor gone to +God at first with sincere confession of sin. And one cause of that +has been, for that they did never seriously fall in with, nor yet +in heart sink under, either the certainty or terribleness of the +day of judgment. + +O! the terrors of the Lord! the amazing face that will be put upon +all things before the tribunal of God. Yea, the terror that will +then be read in the face of God, of Christ, of saints and angels, +against the ungodly; whoso believes and understands it, cannot +live without confession of sin to God, and coming to him for mercy. + +Mountains, mountains fall upon us, and cover us, will then the cry +of the ungodly be, and "hide us from the face of him that sitteth +upon the throne, and from the wrath of the Lamb: For the great +day of his wrath is come, and who shall be able to stand?" This +terror is also signified where it is said, "and I saw a great white +throne, and him that sat on it, from whose face the [very] earth +and the heaven fled away, and there was found no place for them. +And I saw the dead, small and great, stand before God; and the +books were opened: and another book was opened, which is the book +of life: and the dead were judged out of those things which were +written in the books, according to their works. And the sea gave +up the dead which were in it; and death and hell delivered up the +dead which were in them: and they were judged every man according +to their works. And death and hell were cast into the lake of fire. +This is the second death. And whosoever was not found written in +the book of life was cast into the lake of fire." (Rev 20) Here +is terror, and this terror is revealed afore-hand in the word of +the truth of God, that sinners might hear and read and consider +it, and so come and confess, and implore God's mercy. + +The terror of the Lord, how will it appear, when he "shall be +revealed from heaven with his mighty angels, in flaming fire taking +vengeance on them that know not God, and that obey not the gospel +of our Lord Jesus Christ." (2 Thess 1:7-9) + +The terror of the Lord, how will it appear, when his wrath shall +burn and flame out like an oven, or a fiery furnace before him, +while the wicked stand in his sight. (Matt 13:50) + +The terror of the Lord, how will it appear, while the angels at +his commandment shall gather the wicked in bundles to burn them! +"As--the tares are gathered and burned in the fire; so shall it +be in the end of this world. The Son of Man shall send forth his +angels, and they shall gather out of his kingdom all things that +offend, and them which do iniquity; and shall cast them into a +furnace of fire: there shall be wailing and gnashing of teeth." +(Matt 13:40-42) Who can conceive of this terror to its full with +his mind? Wherefore much more unable are men to express it with +tongue or pen; yet the truly penitent and sin-confessing Publican, +hath apprehension so far thereof, by the word of the testimony, +that it driveth him to God, with a confession of sin for an +interest in God's mercy. But, + +4. To right and sincere confession of sin, there must be a good +conviction of a probability of mercy. This also is intimated by the +Publican in his confession; "God [saith he] be merciful to me a +sinner." He had some glimmerings of mercy, some conviction of a +probability of mercy, or that he might obtain mercy for his pardon, +if he went, and with unfeigned lips did confess his sins to God.33 + +Despair of mercy, shuts up the mouth, makes the heart hard, and +drives a man away from God; as is manifest in the case of Adam +and the fallen angels. But the least intimation of mercy, if the +heart can but touch, feel, taste, or have the least probability +of it, that will open the mouth, tend to soften the heart, and to +make a very Publican come up to God into the temple and say, "God +be merciful to me a sinner." + +There must then be this holy mixture of things in the heart of a +truly confessing Publican. There must be sound sense of sin, sound +knowledge of God: deep conviction of the certainty and terribleness +of the day of judgment, as also of the probability of obtaining +mercy. + +But to come to that which remains; I told you that there were two +things that did make unfeigned confession hard. The first I have +touched upon. + +II. And now the second follows: And that is, some private, close +leaning to some piece or parcel of goodness, that a man shall +conceit that he hath done before, or is doing now, or that he +purposeth in his deceitful heart that he will do one of these +days, with which he hopes to prevail with God for the pardon of +his sins. This man to be sure knows not sin in the nature and evil +of it, only he has some false apprehensions about it. For where +the right knowledge of sin is in the heart, that man sees so much +evil in the least transgression, as that it would, even any one +sin, break the backs of all the angels of heaven, should the great +God but impute it to them. And he that sees this is far enough +off from thinking of doing to mitigate, or assuage the rigour of +the law, or to make pardonable his own transgressions thereby. But +he that sees not this, cannot confess his transgressions aright; +for the confession consisteth in the general, in a man's taking +to himself his transgressions, and standing in them, with the +acknowledgement of them to be his, and that he cannot stir from +under them, nor do any thing to make amends for them, or to palliate +the rigour of justice against the soul. And this the Publican did +when he cried, "God be merciful to me a sinner." + +He made his sins his own, he took them to him, he stood before in +them, accounting that he was surely undone for ever if God did +not extend forgiveness unto him. And this is to do as the prophet +Jeremy bids; to wit, "only to acknowledge our iniquities," to +acknowledge them and to stand in them at the terrible bar of God's +justice, until mercy takes them out of the way; not shifting our +shoulders or conscience of them, by doing, or promising to do, +either this or that good work, only acknowledge, acknowledge only. +And the reason of this kind of confession is, + +1. Because this carrieth in it the true nature of confession, to +confess, and to abide under the crimes confessed, without shifts +and evasions, is the only real simple way of confessions. "I said +I would confess my transgressions unto the Lord"; and what then, +"and thou forgavest the iniquity of my sin." (Psa 32:5) Mark, +nothing comes in betwixt confession and forgiveness of sin, nothing +of works of righteousness, nothing of legal amendments, nothing +but an outcry for mercy; and that act is so far off from lessening +the offence, that it greatly heighteneth and aggravates it. That +is the first reason. + +2. A second reason is, because God doth expect that the penitent +confessors should for the time that his wisdom shall think meet, +not only confess, but bear their shame upon them; yea, saith God, +"be thou confounded also and bear thy shame," when God takes away +thine iniquity, thou shalt be confounded and never open thy mouth +more because of thy shame. (Eze 16:52,63) We count it convenient +that men, when their crimes and transgressions are to be manifested, +that they be set in some open place, with a paper, wherein their +transgressions are inserted, pinned upon their back or their +forehead, that they may not only confess, but bear their own +shame.34 And at the penitential confession of sinners, God has +something of this kind to do; if not before men, yet before angels, +that they may behold, and be affected, and rejoice when they shall +see, after the revelation of sin, the sinner taken into the favour +and abundant mercy of God. (Luke 15) + +3. A third reason is, For that God will in the forgiveness of sin, +magnify the riches of his mercy; but this cannot be, if God shall +suffer, or accept of such confession of sin, as is yet intermixed +with those things that will darken the heinousness of the offence, +and that will be darkened either by a partial, feigned, or overly +confession: or by a joining with the confession any of the sinners +pretended good deeds. + +That God in the salvation, and so in the confession of the sinner, +designs the magnifying of his mercy, is apparent enough from the +whole current of scripture, and that any of the things now mentioned +will, if suffered to be done, darken and eclipse this thing, is +evident to reason itself. + +Suppose a man stand indicted for treason, yet shall so order the +matter, that it shall ring in the country, that his offences are +but petty crimes; though the king shall forgive this man, much +glory shall not thereby redound to the riches and greatness of +his mercy. But let all things lie naked, let nothing lie hid or +covered, let sin be seen, shewn, and confessed, as it is with and +in the sinner himself, and then there will be in his forgiveness +a magnifying of mercy. + +4. A fourth reason is, for that else God cannot be justified in +his sayings, nor overcome when he is judged. (Psa 51, Rom 3) God's +word hath told us what sin is, both as to its nature and evil effects. +God's word hath told us, that the best of our righteousnesses are +not better than filthy rags. God's word has also told us, that +sin is forgiven us freely by grace, and to for the sake of our +amendments: and all this God will have shewn, not only in the acts +of his mercy towards, but even in the humiliations and confessions +of the penitent: For God will have his mercy begin to be displayed +even there where the sinner hath taken his first step toward him: +"That as sin hath reigned unto death, even so might grace reign +through righteousness unto eternal life by Jesus Christ our Lord." +(Rom 5:21) + +5. A fifth reason is, because God would have by the Publican's +conversion, others affected with the displays and discoveries of +wonderful grace; but to cloud and cover it with lessening of sin, +and the sinful righteousness of man, is not the way to do this. +Wherefore the sinner's confession must be such as is full, nor +must anything of his to lessen sin come in betwixt confession and +mercy; and this is the way to affect others [who are] as bad as +Publicans and sinners, and to make them come in to God for mercy. + +For what will such say when sin begins to appear to the conscience, +and when the law shall follow it with a voice of words, each one +like a clap of thunder? I say, what will such say when they shall +read that the Publican did only acknowledge his iniquity, and found +grace and favour at the hand of God? But that God is infinitely +merciful; merciful indeed, and that to those, or to such, as do +in truth stand in need of mercy. Also that he sheweth mercy of +his own good pleasure, nothing moving him thereto but the bounty +of his own goodness and the misery of his creature. + +I say, this is the way to make others be affected with mercy; as +he saith, by the apostle Paul, "But God, who is rich in mercy, +for his great love wherewith he loved us, even when we were dead +in sins, hath quickened us together with Christ, [by grace ye are +saved] and hath raised us up together, and made us sit together in +heavenly places in Christ Jesus: That in the ages to come he might +shew the exceeding riches of his grace in his kindness toward +us through Christ Jesus." (Eph 2:4-7) You may also see that: 1 +Timothy 1:15, 16. 6. Another reason of this is, because this is +the way to heighten the comfort and consolation of the soul; and +that both here and hereafter. What tendeth more to this, than for +sinners to see, and with guilt and amazement to confess what sin +is, and so to have pardon extended from God to the sinner as such? +This fills the heart; this ravishes the soul! this puts a whole +heaven of joy into every one of the thoughts of salvation from +sin, and deliverance from wrath to come. "And the ransomed of the +Lord shall return, and come to Zion with songs and everlasting joy +upon their heads: they shall obtain joy and gladness, and sorrow +and sighing shall flee away." (Isa 35:10) Indeed the belief of +this makes joy and gladness endless: I say, it will make it begin +here, and make that it shall never have consummation in heaven. + +7. Besides, it layeth upon the soul the greatest obligations to +holiness; what like the apprehension of free forgiveness, and that +apprehension must come in through a sight of the greatness of +sin, and of my inability to do anything towards satisfaction, to +engage the heart of a rebel and traitor to love his prince, and +to submit to his laws. + +When Elisha had taken the Syrians captives, some were for using +severities towards them; but he said, "Set bread and water before +them, that they may eat and drink, and go to their master"; and +they did so. And what follows, "So the bands of Syria came no +more into the land of Israel." He conquered their malice with his +compassion. And it is the love of Christ that constraineth to live +to him. (2 Kings 6:22,23, 2 Cor 5:14) + +Many other things might possibly be urged, but at present let these +be sufficient. + +[His imploring of mercy.] + +Second. The second thing that we made mention of in the Publican's +prayer was, an imploring of help against this malady; GOD BE +MERCIFUL TO ME A SINNER. In which petition I shall take notice of +several things. + +I. That a man's help against sins, doth not so absolutely lie +in his personal conquest, as in the pardon of them. I suppose a +conquest, though there can indeed by man be none, so long as he +liveth in this world; I mean, a complete conquest and annihilation +of sin. + +The Publican, and so every graciously awakened sinner, is doubtless +for the subduing of sin; but yet he looketh that the chief help +against it doth lie in the pardon of it. Suppose a man should +stab his neighbour with his knife, and afterwards burn his knife +to nothing in the fire, would this give him help against his +murder? No verily, notwithstanding this, his neck is obnoxious +to the halter, yea, and his soul to hell fire. But a pardon gives +him absolute help: "It is God that justifies, who shall condemn." +(Rom 8) Suppose a man should live many days in rebellion against +God, and after that leave off to live any longer so rebelliously, +would this help him against the guilt which he contracted before? +No verily, without remission there is no help, but the rebel is +undone. Wherefore the first blessedness, yea, and that without +which all other things cannot make one blessed, it lies in pardon. +"Blessed is he whose transgression is forgiven, whose sin is +covered." (Psa 32:1) "Blessed is the man to whom the Lord will +not impute sin." (Rom 4:8) + +Suppose a man greatly sanctified and made holy; I say, suppose +it; yet if the sins, before committed by him, be not pardoned, he +cannot be a blessed man. + +Yet again, Suppose a man should be caught up to heaven, not having +his sins pardoned, heaven itself cannot make him a blessed man. I +suppose these things, not that they can be, but to illustrate my +matter. There can be not blessedness upon any man who yet remaineth +unforgiven. You see therefore here, that there was much of the +wisdom of the Holy Ghost in this prayer of the Publican. He was +directed the right, the only, the next35 way to shelter, where +blessedness begins even to mercy for the pardon of his sins. Alas! +What would it advantage a traitor to be taken up into the king's +coach, to be clothed with the king's royal robe, to have put upon +his finger the king's gold ring, and to be made to wear, for the +present, a chain of gold about his neck, if after all this the +king should say unto him, but I will not pardon thy rebellion; +thou shalt die for thy treason? Pardon then, to him that loves +life, is chiefest, is better, and more to be preferred and sought +after, than all other things; yea, it is the highest point of +wisdom in any sinner to seek after that first. + +This therefore confuteth the blindness of some, and the hypocrisy +of others. Some are so silly, and so blind, as quite to forget and +look over the pardon of sin, and to lay their happiness in some +external amendments; when alas poor wretches, as they are, they abide +still under the wrath of God. Or if they be not quite so foolish +as utterly to forget the forgiveness of sin, yet they think of it, +but in the second place; they are for setting of sanctification +before justification, and so seek to confound the order of God; +and that which is worse unto them, they by so doing, do what they +can to keep themselves indeed from being sharers in that great +blessing of forgiveness of sins by grace. + +But the Publican here was guided by the wisdom of heaven: He comes +into the temple, he confesseth himself a sinner, and forthwith, +without any delay, before he removeth his foot from where he stands, +craveth help of pardon; for he knew that all other things, if yet +he remained as involved in guilt, would not help him against that +damnation that belonged to a vile and unforgiven sinner. + +This also confuteth the hypocrites, such as is our Pharisee here +in the text, that glory in nothing more, or so much, as that they +are "not as other men,--unjust, adulterers, extortioners, or even +as this Publican"; for these men have missed of the beginning of +good which is the forgiveness of sin; and if they have missed of +the first, of the beginning good, they shall never, as so standing, +receive the second, or the third: Justification, sanctification, +glorification, they are the three things, but the order of God +must not be perverted. Justification must be first, because that +comes to man while he is ungodly and a sinner. + +Justification cannot be where God has not passed a pardon. A pardon +then is the first thing to be looked after by the sinner; this the +Pharisee did not, therefore he went down to his house unjustified; +he set the stumbling-block of his iniquity before his face when +he went to enquire of the Lord; and as he neglected, slighted, +scorned, because he thought that he had no need of pardon; therefore +it was given to the poor, needy, and miserable Publican, and he +went away with the blessing of it. + +PUBLICANS, since this is so weighty a point, let me exhort you that +you do not forget this prayer of your wise and elder brother, to +wit, the Publican, that went up into the temple to pray. I say, +forget it not, neither suffer any vain-glorious or self-conceited +hypocrite to beat you with arguments, or to allure you with their +silly and deceitful tongues, from this most wholesome doctrine. +Remember that you are sinners, equal to, or as abominable as are the +Publicans, wherefore do you, as you have him for your pattern, go +to God, and to him confess in all simple, honest, and self-abasing-wise +your great, numerous, and abominable sins; and be sure that in the +very next place you forget not to ask for pardon, saying, "God be +merciful to me a sinner." And remember that heaven itself cannot +help you against, nor keep you from, the damnation and misery that +comes by sin, if 'twas possible you should go thither, if you miss +of pardon and forgiveness. + +II. As the Publican imploreth help, so withal he closely approveth, +notwithstanding, of the sentence of the law that was gone out +against him. This is manifest, for he saith to God, "be merciful +to me"; and also in that he concludes himself "a sinner." I say, +he justifieth, he approveth of the sentence of the law, that was +gone out against him, and by which he now stood condemned in his +own conscience before the tribunal of God's justice. He saith not +as the hypocrite, "Because I am innocent, surely his anger shall +turn from me" (Jer 2:35); or "What have we spoken so much against +thee?" (Mal 3:13) No, he is none of these murmurers or complainers, +but fairly falls before the law, witnesses, judge and jury, and +consenteth to the verdict, sentence, and testimony of each of +them. + +To illustrate this a little, suppose a malefactor should be +arraigned before a judge, and that after the witnesses, jury, and +judge, have all condemned him to death for his fact, the judge +again should ask him what he can say for himself why sentence of +death should not pass upon him? Now if he saith, nothing, but good, +my lord, mercy; he in sum confesseth the indictment, justifieth +the witnesses, approveth of the verdict of the jury, and consenteth +to the judgment of the judge. + +The Publican therefore in crying mercy, justifieth the sentence of +the law that was gone out against his sins: He wrangleth not with +the law, saying, that was too severe, though many men do thus, +saying, God forbid, for then woe be to us. He wrangleth not +with the witness, which was his own conscience, though some will +buffet, smite, and stop its mouth, or command it to be silent. He +wrangleth not with the jury, which was the prophets and apostles, +though some men cannot abide to hear all that they say. He wrangleth +not with the judge, nor sheweth himself irreverently before him, +but in all humble-wise, with all manner of gestures that could +bespeak him acquiescing with the sentence, he flieth to mercy for +relief. + +Nor is this alone the way of the Publican; but of other godly +men before his time: When David was condemned, he justified the +sentence and the judge, out of whose mouth it proceeded, and so +fled for succour to the mercy of God. (Psa 51) When Shemaiah the +prophet pronounced God's judgments against the princes of Judah +for their sin, they said, "The Lord is righteous." (2 Chron 12:6) +When the church in the Lamentations had reckoned up several of her +grievous afflictions wherewith she had been chastised of her God, +she, instead of complaining, doth justify the Lord, and approve +of the sentence that was passed upon her, saying, "The Lord +is righteous; for I have rebelled against his commandment." (Lam +1:18) So Daniel, after he had enumerated the evils that befell +the church in his day, addeth, "Therefore hath the Lord--brought +it upon us; for the Lord our God is righteous in all his works +which he doeth: for we obeyed not his voice." (Dan 9:14) + +I know that all these do justify the judgment of God that was gone +out against them, as the Publican did the sentence wherewith he +was condemned. And I say, that unless a man doth come hither, his +confession and cry for mercy is not right, and so according to +the scripture, reason, and nature of things as they ought to be; +for he that has any other plea, why doth he cry God, Mercy! Surely +not because he concludes that what is done, is done justly and +righteously against him, but because he is overruled by spite, +prejudice, tyranny, or the like. + +But this is not the case with our Publican. He has transgressed a +law that is holy, just, and good: the witness that accuseth him of +this, is God and his conscience; he is also cast by the verdict of +holy men of God; and all this he knows, and implicitly confesses, +even in that he directs his prayer unto his judge for pardon. +And it is one of the excellentest sights in the world to see, or +understand a sinner thus honestly receiving the sentence of the +law that is gone out against him; to see and hear a Publican thus +to justify God.36 And this God will have done for these reasons. + +1. That it might be conspicuous to all that the Publican has need +of mercy. This is for the glory of the justice of God, because it +vindicates it in its goings out against the Publican. God loveth to +do things in justice and righteousness, when he goeth out against +men, though it be but such a going out against them as only tendeth +to their conviction and conversions. When he dealt with our father +Abraham in this matter, he called him to his foot, as here he +doth the Publican. And sinner, if ever God counts thee worthy to +inherit the throne of glory, he will bring thee hither. But, + +2. The Publican, by the power of conviction stoops to, and falleth +under the righteous sentence gone forth against him, that it might +be also manifest that what afterward he shall receive is of the +mere grace and sovereign goodness of God. And indeed there is +no way that doth more naturally tend to make this manifest than +this. For thus; there is a man proceeded against for life, by the +law, and the sentence of death is in conclusion most justly and +righteously passed upon him by the judge. Suppose now that after +this, this man lives, and is exalted to honour, enjoys great +things, and is put into place of trust and power, and that by him +that he has offended, even by him that did pass the sentence upon +him. What will all say, or what will they conclude, even upon the +very first hearing of this story? Will they not say, well, whoever +he was that found himself wrapped up in this strange providence, +must thank the mercy of a gracious prince; for all these things +bespeak grace and favour. But, + +3. As the Publican falleth willingly under the sentence, and +justifieth the passing of it upon him; so by his flying to mercy +for help, he declareth to all that he cannot deliver himself: He +putteth help away from himself, or saith, it is not in me. + +This, I say, is another thing included in this prayer, and it is +a thing distinct from that but now we have been speaking to. For +it is possible for a man to justify and fall under the sentence of +the judge, and yet retain that with himself that will certainly +deliver him from that sentence when it has done its worst. Many +have held up their hand, and cried guilty at the bar, and yet +have fetched themselves off well enough for all that; but then +they have not pleaded mercy, for he that doth so, puts his life +altogether into the hands of another, but privilege or good deeds +either done or to be done by them. But the Publican in the text +puts all out of his own hand; and in effect saith to that God +before whom he went up into the temple to pray; Lord, I stand here +condemned at the bar of thy justice, and that worthily, for the +sentence is good, and hath in righteousness gone out against me; +nor can I deliver myself, I heartily and freely confess I cannot; +wherefore I betake myself only to thy mercy, and do pray thee to +forgive the transgressions of me a sinner. O how few be there of +such kind of Publicans! I mean of Publicans thus made sensible, +that come unto God for mercy. + +Mercy with most, is rather a compliment, I mean, while they plead +it with God, than a matter of absolute necessity; they have not +awfully, and in judgment and conscience fallen under the sentence, +nor put themselves out of all plea but the plea of mercy. Indeed, +thus to do, is the effect of the proof of the vanity and emptiness +of all experiments made use of before. Now there is a two-fold +proof of experiments; the one is, the result of practice; the +other is, the result of faith. + +The woman with her bloody issue made her proof by practice, when +she had spent all that she had upon physicians and was nothing +bettered, but rather grew worse. (Mark 5:26) But our Publican here +proves the emptiness and vanity of all other helps, by one cast +of faith upon the contents of the bible, and by another look upon +his present state of condemnation; wherefore he presently, without +any more ado, condemneth all other helps, ways, modes, or means +of deliverance, and betakes himself only to the mercy of God, +saying, "God be merciful to me a sinner." + +And herein he showeth wonderful wisdom. For, + +(1.) By this, He thrusts himself under the shelter and blessing of +the promise: and I am sure it is better and safer to do so, than +to rely upon the best of excellences that this world can afford. +(Hosea 14:1-4) + +(2.) He takes the ready way to please God; for God takes more delight +in showing of mercy, than in any thing that we can do. (Hosea 6:6, +Matt 9:13, 12:7) Yea and that also is the man that pleaseth him, +even he that hopes in his mercy. (Psa 147:11) The Publican therefore, +whatever the Pharisee might think, stood all this while upon sure +ground, and had by far the start of him for heaven. Alas! his +dull head could look no further than to the conceit of the pitiful +beauty and splendour of his own stinking righteousness.37 Nor +durst he leave that to trust wholly to the mercy of God; but the +Publican comes out, though in his sins, yet like an awakened, +enlightened, resolved man, and first abases himself, then gives God +the glory of his justice, and after that the glory of his mercy, +by saying, "God be merciful to me a sinner"; and thus in the ears +of the angels he did ring the changes of heaven. Again, + +(3.) The Publican, in his thus putting himself upon mercy, showeth, +that in his opinion there is more virtue in mercy to save, than +there is in the law and sin to condemn. And although this is not +counted a great matter to do, while men are far from the law, and +while their conscience is asleep within them; yet when the law +comes near, and conscience is awake, who so tries it, will find +it a laboursome work. Cain could not do thus for his heart, no, +nor Saul; nor Judas, neither. This is another kind of thing than +most men think it to be, or shall find it, whenever they shall +behold God's angry face, and when they shall hear the words of +his law. + +However our Publican did it, and ventured his body, soul, and +future condition for ever in this bottom, with other the saints +and servants of God, leaving of the world to swim over the sea +of God's wrath if they will, in their weak and simple vessels of +bulrushes, or to lean upon their cobweb-hold, when he shall arise +to the judgment that he hath appointed. + +In the mean time pray God awaken us as he did the Publican; pray +God enlighten us as he did the Publican; pray God grant us boldness +to come to him as the Publican did; and also in that trembling +spirit as he did, when he cried in the temple before him, "God be +merciful to me a sinner." + +[His Gestures.] + +THIRD. Thus having in brief passed over his prayer, we come in +the next place to his gestures; for in my judgment the right +understanding of them will give us yet more conviction of the +Publican's sense and awakening of spirit under this present action +of his. + +And I have observed many a poor wretch that has readily had recourse +to the Publican's prayer, that never knew what the Publican's +GESTURES, in the presence of God, while in prayer before him, did +mean. Nor must any man be admitted to think, that those gestures +of his were in custom, and a formality among the Jews in those +days; for 'tis evident enough by the carriage of the Pharisee, +that it was below them and their mode, when they came into the +temple, or when they prayed any where else; and they in those +days were counted for the best of men, and men too in religious +matters they were to imitate and take their examples at the hands +of the best, not at the hands of the worst. + +The Publican's gestures then, were properly his own, caused by the +guilt of sin, and by that dread of the majesty of God that was +upon his spirit. And a comely posture it was, else Christ Jesus, +the Son of God, would never have taken that particular notice +thereof as he did, nor have smiled upon it so much as to take it, +and distinctly repeat it as that which made his prayer the more +weighty, and the more also to be taken notice of. Yea, in mine +opinion, the Lord Jesus has committed it to record, for that he +liked it, and for that it shall pass for some kind of touchstone +of prayer, that is made in good sense of sin, and of God, and of +need of his goodness and mercy. For verily, all these postures +signify sense, sight of a lost condition, and a heart in good +earnest for mercy. + +I know that they may be counterfeited, and Christ Jesus knows who +doth so too; but that will not hinder, or make weak or invalid +what hath already been spoken about it. But to forbear to make a +further prologue, and to come to the handling of particulars. + +"And the Publican, standing afar off, would not lift up so much +as his eyes unto heaven, but smote upon his breast." + +Three things, as I told you already, we may perceive in these +words, by which his Publican posture, or gestures are set forth. + +First. He stands afar off. Second. He would not lift up so much as +his eyes to heaven. Third. He smote upon his breast. First. For +the first of these, "He stood afar off." "And the Publican standing +afar off." This is, I say, the first thing, the first posture of +his with which we are acquainted, and it informeth us of several +things. + +1. That he came not with senselessness of the majesty of God when +he came to pray, as the Pharisee did, and as sinners commonly do. +For this standing back, or afar off, declares that the majesty of +God had an awful stroke upon his spirit: He saw whither, to whom, +and for what, he was now approaching the temple. It is said in +that 20th of Exodus, That when the people saw the thunderings and +the lightnings, and the noise of the trumpet, and the mountain +smoking, and all these were signs of God's terrible presence, and +dreadful majesty, they removed themselves, "and stood afar off." +(Exo 20:18) This behaviour therefore of the Publican did well become +his present action, especially since, in his own eyes, he was yet +an unforgiven sinner. Alas! What is God's majesty to a sinful man, +but a consuming fire? And what is a sinful man in himself, or in +his approach to God, but as stubble fully dry. + +How then could the Publican do otherwise than what he did, than +stand afar off, if he either thought of God or himself. Indeed the +people afore-named, before they saw God in his terrible majesty, +could scarce be kept off from the mount with words and bounds, as +it is now the case of many: Their blindness gives them boldness; +their rudeness gives them confidence; but when they shall see +what the Publican saw, and felt, and understood as he, they will +pray, and stand afar off, even as these people did. They removed +and stood afar off, and then fell to praying of Moses that this +dreadful sight and sound might be taken from them. And what if I +should say, he stood afar off for fear of a blow, though he came +for mercy, as it is said of them, They stood "afar off for the +fear of her torment." (Rev 18:10) + +I know what it is to go to God for mercy, and what it is to stand +all that while in my spirit through fear afar off, being possessed +with this, will not God now smite me at once to the ground for my +sins. David thought something when he said as he prayed, "Cast +me not away from thy presence, and take not thy Holy Spirit from +me." (Psa 51:11) + +There is none knows, but those that have them, what turns and +returns, what coming on and going off, there is in the spirit of a +man that indeed is awakened, and that stands awakened before the +glorious Majesty in prayer.38 The prodigal also made his prayer +to his Father intentionally, while he was yet a great way off. And +so did the lepers too; "And as he entered into a certain village, +there met him ten men that were lepers, which stood AFAR OFF: And +they lift up their voices and said, Jesus, Master, have mercy on +us." (Luke 17:12,13) + +See here, it has been the custom of praying men to keep their +distance, and not to be rudely bold in rushing into the presence +of the holy and heavenly majesty; especially if they have been +sensible of their own vileness and sins, as the prodigal, the +lepers, and our Publican was. Yea, Peter himself, when upon a time +he perceived more than commonly he did of the majesty of Jesus his +Lord, what doth he do! "When Simon Peter saw it," says the text, +"he fell down at Jesus' knees, saying, Depart from me; for I am a +sinful man, O Lord." (Luke 5:8) Oh! when men see God and themselves, +it fills them with holy fear, of the greatness of the majesty of +God, as well as with love to, and desire after his mercy. + +Besides, by his standing afar off, it might be to intimate that he +now had in mind, and with great weight upon his conscience, the +infinite distance that was betwixt God, and him. Men should know +that, and tremble in the thoughts of it, when they are about to +approach the omnipotent presence. + +What is poor sorry man! poor dust and ashes, that he should crowd it +up, and go jostlingly in the presence of the great God? especially +since it is apparent, that besides the disproportion that is betwixt +God and him, he is a filthy, leprous, polluted, nasty, stinking, +sinful bit of carrion.39 Esther, when she went to supplicate the +king her husband for her people, made neither use of her beauty, +nor relation, nor other privileges of which she might have had +temptation to make use, especially at such a time, and in such +exigencies, as then did compass her about: But I say, she made +not use of them to thrust herself into his presence, but knew, +and kept her distance, standing in the inward court of his palace, +until he held out the golden sceptre to her; THEN "Esther drew +near, and touched the top of the sceptre." (Esth 5:2) + +Men also when they come into the presence of God, should know their +distance; yea, and shew that they know it too, by such gestures +and carriages, and behaviors that are seemly. A remarkable saying +is that of Solomon. "Keep thy foot when thou goest to the house +of God, and be more ready to hear, than to give the sacrifice of +fools; for they consider not that they do evil. [And as they should +keep their foot, so also he adds] Be not rash with thy mouth, and +let not thine heart be hasty to utter any thing before God: for +God is in heaven, and thou upon earth: therefore let thy words be +few." (Eccl 5:1,2) Three things the Holy Ghost exhorteth to in +this text. + +The one is, that we look to our feet, and not be forward to crowd +into God's presence. + +Another is, That we should also look well to our tongues, that +they be not rash in uttering anything before God. + +And the third is, because of the infinite distance that is betwixt +God and us, which is intimated by those words, "For God is in +heaven, and thou upon earth." + +The Publican therefore shewed great wisdom, holy shame, and humility, +in this brave gesture of his, namely, in his standing afar off, +when he went up into the temple to pray. But this is not all. + +2. The Publican, in standing afar off, left room for an advocate, +an high priest, a day's-man to come betwixt, to make peace between +God and this poor creature. Moses, the great mediator of the Old +Testament, was to go nigher to God than the rest of the leaders, +or of the people were. (Exo 20:21) Yea, the rest of the people +were expressly commanded to worship, standing afar off. (19:21) +No man of the sons of Aaron that hath a blemish was to come nigh. +"No man that hath a blemish of the seed of Aaron the priest, +shall come nigh to offer the offerings of the Lord made by fire: +He shall not come nigh to offer the bread of his God." (Lev 21:21) + +The Publican durst not be his own mediator, he knew he had a blemish, +and was infirm, and therefore he stands back; for he knew that it +was none of him that his God had chosen to come near unto him, to +offer the fat and the blood. (Eze 44:13-15) The Publican therefore +was thus far right: he took not up the room himself, neither with +his person, nor his performances, but stood back, and gave place +to the high priest that was to be intercessor. + +We read, that when Zacharias went into the temple to burn incense, +as at that time his lot was, "The whole multitude of the people +were praying without." (Luke 1:9,10) They left him where he was, +near to God, between God and them, mediating of them; for the +offering of incense by the chief priest was a figurative making +of intercession for the people, and they maintained their distance. + +It is a great matter in praying to God, not to go too far, nor +come too short in that duty. I mean in the duty of prayer, and a +man is very apt to do one or the other. The Pharisee went so far, +he was too bold, he came into the temple making such a ruffle +with his own excellences, there was in his thoughts no need of a +Mediator. He also went up so nigh to God, that he took up the room +and place of the Mediator himself; but this poor Publican, he knows +his distance, and kept it, and leaves room for the High Priest to +come and intercede for him with God. He stood afar off, not too +far off; for that is the room and place of unbelievers, and in +this sense that saying is true, "For, lo, they that are far from +thee shall perish" (Psa 73:27): That is, they whose unbelief hath +set them in their hearts and affections more upon their idols, +and that have been made to cast God behind their backs, to follow +and go a whoring after them. + +Hitherto therefore it appears, that though the Pharisee had more +righteousness than the Publican, yet the Publican had more spiritual +righteousness than the Pharisee: And that though the Publican had +a baser, and more ugly outside than the Pharisee, yet the Publican +knew how to prevail with God for mercy better than he. + +As for the Publican's posture of standing in prayer, it is excusable, +and that by the very father of the faithful himself: For Abraham +stood praying when he made intercession for Sodom. (Gen 18:22,23) +Christ also alloweth it where he saith, "And when ye STAND PRAYING, +forgive, if ye have ought against any: that your Father also which +is in heaven may forgive you your trespasses." (Mark 11:25) Indeed +there is no stinted order prescribed for our thus or thus behaving +of ourselves in prayer, whether kneeling, or standing, or walking +or lying, or sitting; for all these postures have been used by the +godly. "Paul KNEELED down and prayed." (Acts 20:36) Abraham and +the Publican STOOD and prayed. David prayed as he WALKED. (2 Sam +15:30,31) Abraham prayed LYING upon his face. (Gen 17:17,18) Moses +prayed SITTING. (Exo 17:12) And indeed prayer, effectual fervent +prayer, may be, and often is, made unto God, under all these +circumstances of behaviour: for God has not tied us to any of +them; and he that shall tie himself, or his people, to any one of +these, doth more than he hath warrant for from God; and let such +take care of innovating, it is the next way to make men hypocrites +and dissemblers in those duties, in which they should be sincere. + +True, which of those soever a man shall chose to himself for the +present, to perform this solemn duty in, it is required of him, +and God expects it, that he should pray to him in truth, and with +desire, affection, and hunger, after those things, that with his +tongue he maketh mention of before the throne of God. And indeed +without this, all is nothing. But alas! how few be there in the +world whose heart and mouth in prayer shall go together? Dost +thou, when thou askest for the spirit, or faith, or love to God, +to holiness, to saints, to the word, and the like, ask for them +with love to them, desire of them, hungering after them? Oh! this +is a mighty thing! and yet prayer is no more before God, than as +it is seasoned with these blesssed qualifications. Wherefore it is +said, that while men are praying, God is searching of the heart, +to see what is the meaning of the spirit, or whether there be the +spirit and his meaning in all that the mouth hath uttered, either +by words, sighs, or groans; because it is by him, and through +his help only that any make prayers according to the will of God. +(Rom 8:26,27) Whatever thy posture therefore shall be, see that +thy prayers be pertinent and fervent, not mocking of thine own +soul with words, while thou wantest and art an utter stranger to +the very vital and living spirit of prayer. + +Now our Publican, had, and did exercises, the very spirit of prayer +in prayer. He prayed sensibly, seriously, affectionately hungering, +thirsting, and with longing after that, for which with his mouth +he implored the God of heaven: His heart and soul were in his words, +and it was that which made his PRAYER; even because he prayed in +PRAYER; he prayed inwardly, as well as outwardly. + +David tells us, that God heard the VOICE of his supplication, the +voice of his cry, the voice of his tears, and the voice of his +roaring. For indeed there are all these without this acceptable +sound in them, nor can any thing but sense, and affection, and +fervent desire, make them sound well in the ears of God. Tears, +supplications, prayers, cries, may be all of them done in formality, +hypocrisy, and from other causes, and to other ends than that which +is honest and right in God's sight: For God as he had experience +of, would search and look after the VOICE of his tears, supplications, +roarings, prayers, and cries. + +And if men had less care to please men, and more to please God, in +the matter and manner of praying, the world would be at a better +pass than it is. But this is not in man's power to help, and to +amen: When the Holy Ghost comes upon men with greater conviction +of their state and condition, and of the use and excellency of +the grace of sincerity and humility in prayer, then, and not till +then, will the grace of prayer be more prized, and the spacious +flouting, complimentary lips of flatterers be more laid aside. +I have said it already, and I will say it again, that there is +now-a-days a great deal of wickedness committed in the very duty +of prayer; by words, of which men have no sense,40 by reaching +after such conclusions and clenches therein, as may make their +persons to be admired; by studying for, and labouring after such +enlargements as the spirit accompanieth not the heart in. O Lord +God, O Lord God, make our hearts upright in us, as in all points +and parts of our profession, so in this solemn appointment of God, +"If I regard iniquity in my heart," said David, "the Lord will +not hear me." But if I be truly sincere he will, and then it is +no mater whether I kneel, or stand, or sit, or lie, or walk; for +I shall do none of these, nor put up my prayers under any of these +circumstances, lightly foolishly, and idly, but to beautify this +gesture with the inward working of my mind and spirit in prayer; +that whether I stand or sit, walk or lie down, glory and gravity, +humility and sincerity shall make my prayer profitable, and my +outward behaviour comely in his eyes, with whom in prayer I now +have to do. + +And had not our Publican been inwardly seasoned with these, Christ +would have taken but little pleasure in his modes and outward +behaviour: but being so honest inwardly, and in the matter of +his prayer, his gestures by that were made beauteous also; and +therefore it is that our Lord so delightfully dilateth upon +them, and draweth them out at length before the eyes of others. + +I have often observed, that that which is natural, and so comely +in one, looks odiously when imitated by another, I speak as to +gestures and actions in preaching and prayer. Many, I doubt not, +but will imitate the Publican, and that both in the prayer and +gestures of the Publican, whose persons and actions will yet stink +full foully in the nostrils of him that is holy and just, and that +searcheth the heart and the reins. + +Well, the Publican STOOD and prayed, he stood afar off, and prayed, +and his prayers came even to the ears and heart of God. + +"AND THE PUBLICAN STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS +HIS EYES UNTO HEAVEN." + +Second, We are now come to another of his postures. "He would +not, [says the text] so much as lift up his eyes to heaven." Here +therefore was another gesture added to that which went before; +and a gesture that a great while before had been condemned by the +Holy Ghost himself. "Is it such a fast that I have chosen? A day +for a man to afflict his soul? Is it to bow down his head as a +bulrush." (Isa 58:5) + +But why condemned then, and smiled upon now? Why! Because done +in hypocrisy then, and in sincerity now. Hypocrisy and a spirit +of error will so besmut God's ordinances, that he shall take no +pleasure in them: but sincerity, and honesty in duties, will make +even those circumstances that in themselves are indifferent, at +least comely in the sight of men. May I not say before God? the +Rechabites were not commanded of God, but of their father, to do +as they did; but, because they were sincere in their obedience +thereto, even God himself maketh use of what they did to condemn the +disobedience of the Jews; and moreover doth tell the Rechabites, +at last, that they should not want a man to stand before him for +ever. "And Jeremiah said unto the house of the Rechabites, Thus +saith the LORD of Hosts, the God of Israel; Because ye have obeyed +the commandment of Jonadab your father, and kept all his precepts, +and done according unto all that he hath commanded you; therefore, +thus saith the LORD of Hosts, the God of Israel; Jonadab the son +of Rechab shall not want a man to stand before me for ever." (Jer +35:18,19) + +"He would not life up his eyes to heaven." Why? Surely because +shame had covered his face. Shame will make a man blush and hang +his head like a bulrush. Shame for sin is a virtue, a comely +thing; yea, a beauty-spot in the face of a sinner that cometh to +God for mercy. + +God complains of the house of Israel, that they could sin, and +that without shame; yea, and threateneth them too with sore and +repeated judgments, "because they were not ashamed," it is in +Jeremiah 8:12. Their crimes in general were, they turned every one +to his course, as the horse runneth into the battle. In particular, +they were such as rejected God's word, they loved this world, and +set themselves against the prophet's crying peace, peace, peace, +when they cried judgment, judgment: "Were they ashamed when +they had committed abomination: nay, they were not at all ashamed, +neither could they blush: therefore shall they fall among them +that fall: in the time of their visitation they shall be cast down, +saith the Lord." Oh! to stand, or sit, or lie, or kneel, or walk +before God in prayer, with blushing cheeks for sin, is one of the +excellentest sights that can be seen in the world. Wherefore the +church taketh some kind of heart to herself in that she could lie +down in her shame; yea, and makes that a kind of an argument with +God, to prove that her prayers did come from her heart, and also +that he would hear them. (Jer 3:25) + +Shame for sin argueth sense of sin, yea, a right sense of sin, +a godly sense of sin; Ephraim pleads this when under the hand of +God: "I was," saith he, "ashamed, yea, even confounded, because I +did bear the reproach of my youth." But what follows? "Is Ephraim +my dear son? is he a pleasant child? for since I spake against +him, I do earnestly remember him still: therefore my bowels are +troubled for him: I will surely have mercy upon him, saith the +Lord." (Jer 31:19,20) + +I know that there is a shame that is not the spirit of an honest +heart; but that rather floweth from sudden surprisal, when +the sinner is unawares taken in the act, in the very manner. And +thus sometimes the house of Israel was taken, and then when they +blushed, their shame is compared to the shame of a thief. "As +the thief is ashamed when he is found, so is the house of Israel +ashamed; they, their kings, their princes and their priests, and +their prophets." + +But where were they taken, or about what were they found? Why they +were found "saying to a stock, Thou art my father; and to a stone, +Thou hast brought me forth." (Jer 2:26,27) God catched them thus +doing, and this made them ashamed, even as the thief is ashamed +when the owner doth catch him stealing of his horse. + +But this was not the Publican's shame; this shame brings not a man +into the temple to pray, to stand willingly, and to take shame +before God in prayer. This shame makes one rather to fly from his +face, and to count one's self most at ease when they get farthest +off from God. + +The Publican's shame therefore, which he demonstrateth that he had, +even by hanging down of his head, was godly and holy, and much +like that of the prodigal, when he said, "Father, I have sinned +against heaven, and in thy sight, and am no more worthy to be called +thy son." (Luke 15:21) I suppose that his postures were much the +same with the Publican's, as were his prayers, for the substance +of them. O however grace did work in both to the same end, they +were both of them, after a godly manner ashamed of their sins. + +He would not lift up so much as his eyes to heaven. + +It saith not he could not, but he would not; which yet more fully +makes it appear that it was shame, not guilt, not guilt only or +chiefly, though it is manifest enough that he had guilt also by +his crying, God be merciful to me a sinner. I say, guilt was not +the chief cause of hanging down his head, because it saith, he +would not; for when guilt is the cause of stooping, it lieth not +in the will, or in the power thereof, to help one up. + +David tells us, that when he was under guilt, his iniquities were +gone over his head: "As an heavy burden they are too heavy for +me." (Psa 38:4) And that with them he was bowed down greatly. Or, +as he says in another place, "Mine iniquities have taken hold upon +me, so that I am not able to look up" (Psa 40:12); I am not ABLE +to do it; guilt disableth the understanding and conscience, shame +makes all willingly fall and bare at the feet of Christ. + +"He would not." He knew what he was, what he had been, and should +be, if God had not mercy upon him: Yea, he knew also that God +knew what he was, had been, and would be, if mercy prevented not; +wherefore thought he, Wherefore should I lift up the head? I am +no righteous man, no godly man; I have not served God, but Satan; +this I know, this God knows, this angels know, wherefore I will +not "lift up the head." It is as much as to say, I will not be an +hypocrite, like the Pharisee; for lifting up of the head signifies +innocency and harmlessness of life, or good conscience, and the +testimony thereof, under, and in the midst of all accusations. +Wherefore this was the counsel of Zophar to Job: "If thou prepare +thine heart, and stretch out thine hands towards him; If iniquity +be in thine hand, put it far away, and let not wickedness dwell +in thy tabernacles. For then shalt thou lift up thy face without +spot; yea, thou shalt be stedfast, and shalt not fear." (Job +11:13-15) + +This was not the Publican's state, he had lived in lewdness and +villany all his days; nor had he prepared his heart to seek the +Lord God of his fathers, he had not cleansed his heart nor hands +from violence, nor done that which was lawful and right. He only +had been convinced of his evil ways, and was come into the temple +as he was, all foul, and in his filthy garments, and amidst his +pollutions; how then could he be innocent, holy or without spot? +And consequently how could he lift up his face unto God? I remember +what Abner said to Asahel, "Turn thee aside, from following me; +wherefore should I smite thee to the ground? how then should I +hold up my face to Joab thy brother?" (2 Sam 2:22) + +As if he had said, if I kill thee, I shall blush, be ashamed, and +hang my head like a bulrush, the next time I come into the company +of thy brother. + +This was the Publican's case, he was guilty, he had sinned, he had +committed a trespass, and now being come into the temple, into the +presence of that God whose laws he had broken, and against whom +he had sinned, how could he lift up his head? how could he bear +the face to do it? No, it better became him to take his shame, and +to hang his head in token of guilt; and indeed he did, and did it +to purpose too, for he would not lift up, no, not so much as his +eyes to heaven. + +True, some would have done it, the Pharisee did it; though if he had +considered, that hypocrisy, and leaning to his own righteousness +had been sin, he would have found as little cause to have done +it, as did the Publican himself. But, I say, he did it, and sped +thereafter; he went down to his house as he came up into the +temple, a poor unjustified Pharisee, whose person and prayers +were both rejected, because, like the whore of whom we read in +the Proverbs, after he had practised all manner of hypocrisy, he +comes into the temple "and wipes his mouth, and saith, I have done +no wickedness." (Prov 30:20) He lifts up his head, his face, his +eyes to heaven; he struts, he vaunts himself; he swaggers, he +vapours, and cries up himself, saying, "God, I thank thee, that +I am not as other men are." + +True, had he come and stood before a stock or a stone, he might +have said thus, and not have been reprehended; for such are gods +that see not, nor hear, neither do they understand. But to come +before the true God, the living God, the God that fills heaven and +earth by his presence, and that knows the things that come into +the mind of man, even every one of them, I say, to come into his +house, to stand before him, and thus to lift up his head and eyes +in such hypocrisy before him: this was abominable, this was to +tempt God, and to prove him; yea, to challenge him to know what +was in man if he could even as those did who said, "How doth God +[see] know? can he judge through the dark cloud?" (Job 22:13, Psa +73:11) + +But the Publican, no the Publican could not, durst not, would not +do thus: He would not lift up so much as his eyes to heaven. As +who should say, O Lord, I have been against thee, a traitor and +a rebel, and like a traitor and rebel before thee will I stand. I +will bear my shame before thee in the presence of the holy angels; +yea, I will prevent thy judging of me by judging myself in thy +sight, and will stand as condemned before thee, before thou passest +sentence upon me. + +This is now for a sinner to go to the end of things. For what is +God's design in the work of conviction for sin, and in his awakening +of the conscience about it? What is his end I say, but to make the +sinner sensible of what he hath done, and that he might unfeignedly +judge himself for the same. Now this our Publican doth; his will +therefore is now subject to the word of God, and he justifies +him in all his ways and works towards him. Blessed be God for any +experience of these things. + +"He would not lift up so much as his eyes to heaven." He knew by +his deeds and deservings that he had no portion there; nor would +he divert his mind from the remembering, and from being affected +with the evil of his ways. + +Some men when they are under the guilt and conviction of their evil +life, will do what they can to look any ways, and that on purpose +to divert their minds, and to call them off from thinking on what +they have done; and by their thus doing, they bring many evils +more upon their own souls: for this is a kind of striving with +God, and a shewing a dislike to his ways. Would not you think, if +when you are shewing your son or your servant his faults, if he +should do what he could to divert and take off is mind from what +you are saying, that he striveth against you, and sheweth dislike +of your doings. What else means the complaints of masters and of +fathers in this matter? I have a servant, I have a son, that doth +contrary to my will. O but why do you not chide them for it: The +answer is, so I do; but they do not regard my words; they do +what they can, even while I am speaking, to divert their minds +from my words and counsels. Why, all men will cry out this is +base, this is worthy of great rebuke; such a son, such a servant +deserveth to be shut out of doors, and so made to learn better +breeding by want and hardship. + +But the Publican would not divert his mind from what at present +God was about to make him sensible of, no, not by a look on +the choicest object, he would not lift up so much as his eyes to +heaven. They are but bad scholars, whose eyes, when their master +is teaching of them, are wandering off of their books. + +God saith unto men, when he is a teaching them to know the evil +of their ways, as the angel said to the prophet, when he came to +shew him the pattern of the temple; "Son of man," says he, "behold +with thine eyes, and hear with thine ears, and set thine heart +upon all that I shall shew thee; for to the intent that I might +shew them unto thee, art thou brought hither." (Eze 40:4) So to +the intent that God might shew to the Publican the evil of his +ways, therefore was he brought under the power of convictions, +and the terrors of the law; and he also like a good learner gave +good heed unto that lesson that now he was learning of God; for +he would not lift up so much as his eyes to heaven. + +Looking downwards doth ofttimes bespeak men very ponderous and deep +in their cogitations; also that the matter about which in their +minds they are now concerned, hath taken great hold of their spirits. +The Publican hath now new things, great things, and long-lived +things, to concern himself about: His sins, the curse, with death, +and hell, began now to stare him in the face; Wherefore it was no +time now to let his heart, or his eyes, or his cogitations wander, +but to be fixed, and to be vehemently applying of himself as a +sinner, to the God of heaven for mercies. + +Few know the weight of sin, and how, when the guilt thereof takes +hold of the conscience, it commands homewards all the faculties +of the soul. No man can go out or off now. Now he is wind-bound, +or as Paul says, caught. Now he is made to possess bitter days, +bitter nights, bitter hours, bitter thoughts; nor can he shift them, +for his sin is ever before him. As David said, "For I acknowledge +my transgressions: and my sin is ever before me," in mine eye, +and sticketh fast in every one of my thoughts. (Psa 51:3) + +He would not lift up so much as his eyes to heaven. THIRD, BUT SMOTE +UPON HIS BREAST. This was the third and last of his gestures. He +smote upon his breast; to wit, with his hand, or with his fist. +I read of several gestures with the hand and foot, according to +the working and passions of the mind. 'Tis said Balak smote his +hands together, being angry because that Balaam had blessed and +not cursed for him the children of Israel. (Num 24:10) + +God says also, that he had smitten his hands together, at the sins +of the children of Israel. (Eze 22:13) God also bids the prophet +stamp with his feet, and smite with his hand upon his thigh, upon +sundry occasions, and at several enormities, but the Publican here +is said to smite upon his breast. (Chron 6:11, 21:12) And, + +1. Smiting upon the breast betokeneth sorrow for something done, +this is an experiment common among men. And indeed, therefore as +I take it, doth our Lord Jesus put him under this gesture in the +act and exercise of his repentance, because it is that which doth +most lively set it forth. + +Suppose a man comes to great damage for some folly that he has +wrought, and he be made sorrowful for being and doing such folly: +There is nothing more common than for such a man, if he may, +to walk to and fro in the room where he is, with head hung down, +fetching ever and anon a bitter sigh: and smiting himself upon +the breast in his dejected condition; "But smote upon his breast, +saying, God be merciful to me a sinner." + +2. Smiting upon the breast is sometimes a token of indignation and +abhorrence of something thought upon. I read in Luke, that when +Christ was crucified, those spectators that stood to behold the +barbarous usage that he endured at the hands of his enemies, +"smote their breasts and returned." "And all the people that came +together to that sight, beholding the things which were done, smote +their breasts, and returned." (Luke 23:48) Smote their breasts; +that is, in token of indignation against, and abhorrence of their +cruelty, that so grievously used the Son of God. + +Here also we have our Publican smiting upon his breast, in token +of indignation against, and abhorrence of his former life. And +indeed without indignation against, and abhorrence of his former +life, his repentance had not been good. Wherefore the apostle doth +make indignation against sin, and against ourselves for that, one +sign of true repentance (2 Cor 7:11), and his indignation against +sin in general, and against his former life in particular, +was manifested by his smiting upon the breast. Even as Ephraim's +smiting upon the thigh was a sign and token of his: "Surely," +says he, "after that I was turned, I repented; and after that I +was instructed, I smote upon my thigh: I was ashamed, yea, even +confounded, because I did bear the reproach of my youth." (Jer +31:19) Man when he vehemently dislikes a thing, is very apt to +shew that dislike that to that thing he hath, by this or another +outward gesture: as in putting the branch to the nose,41 in +snuffing or snorting at it (Eze 8:17, Mal 1:13); or in deriding; +or, as some say, in blowing of their noses at it. (Luke 16:14) But +the Publican here chooseth rather to use this most solemn posture; +for smiting upon the breast, seems to imply a more serious, solemn, +grave way or manner of dislike, than any of those last mentioned +do. + +3. Smiting upon the breast, seems to intimate a quarrel with the +heart for beguiling, deluding, flattering, seducing, and enticing +of him to sin: For as conviction for sin begets in man, I mean if +it be thorough, a sense of the sore and plague of the heart. So +repentance, if it be right, begets in the man an outcry against +the heart; for as much as by that light, by which repentance +takes occasion, the sinner is made to see, that the heart is the +fountain, and well-spring of sin. "For from within, out of the +heart of men proceed evil thoughts, adulteries,--covetousness," +&c. (Mark 7:21,22) And hence it is, that commonly young converts +do complain so of their hearts, calling them wicked, treacherous, +deceitful, desperate ones. + +Indeed one difference between true and false repentance lieth +in this. The man that truly repents crieth out of his heart; but +the other, as Eve, upon the serpent, or something else. And that +the Publican perceived his heart to be naught I conclude, by his +smiting upon his breast. + +4. Smiting upon the breast, seems to intimate one apprehensive of +some new, sudden, strange and amazing thing: As when a man sees +some strange sight in the air, or heareth some sudden or dismal +sound in the clouds: Why, as he is struck into a deep damp in his +mind, so 'tis a wonder if he can keep or hold back from smiting +upon his breast. + +Now ofttimes a sight of God and sense of sin, comes to the sinner +like a flash of lightning, not for short continuance, but for +suddenness, and so for surprisal; so that the sinner is struck, +taken and captivated to his own amazement, with what so unexpectedly +is come upon him. It is said of Paul at his conversion, that when +conviction of his bad life took fast hold of his conscience, he +trembled, and was astonished. (Acts 9:6) And although we read not +of any particular circumstance of his behaviour under his conviction +outwardly, yet it is almost impossibly but he must have some, and +those of the most solid sort. For there is such a sympathy betwixt +the soul and the body, that the one cannot be in distress or +comfort, but the other must partake of, and also signify the same. +If it be comfort, then 'tis shewn; If comfort of mind, then by +leaping, skipping, cheerfulness of the countenance, or some other +outward gesture. If it be sorrow or heaviness of spirit, then that +is shewed by the body, in weeping, sighing, groaning, softly-going, +shaking of the head, a lowering countenance, stamping, smiting +upon the thigh or breast as here the Publican did, or somewhat. + +We must not therefore look upon these outward actions or gestures +of the Publican, to be empty insignificant things; but to be such, +that in truth did express and shew the temper, frame, and present +complexion of his soul. For Christ, the wisdom of God, hath mentioned +them to that very end, that in and by them, might be held forth, +and that men might see, as in a glass, the very emblem of a +converted, and truly penitent sinner. "He smote upon his breast." + +5. Smiting upon the breast, is sometimes to signify a mixture of +distrust, joined with hope. And indeed in young converts, hope and +distrust, or a degree of despair, do work and answer one another, +as doth the noise of the balance of the watch in the pocket. Life +and death, life and death is always the motion of the mind then, +and this noise continues until faith is stronger grown, and until +the soul is better acquainted with the methods and ways of God +with a sinner. Yea, was but a carnal man in a convert's heart, and +could see, he should discern these two, to wit, hope and fear, +to have a continual motion in the soul: wrestling and opposing one +another, as doth light and darkness, in striving for the victory. + +And hence it is that you find such people so fickle and uncertain +in their spirits; Now on the mount, then in the valleys; now in +the sunshine, then in the shade; now warm, then frozen; now bonny +and blithe, then in a moment pensive and sad; as thinking of a +portion nowhere but in hell. This will cause smiting on the breast; +nor can I imagine that the Publican was as yet farther than thus +far in the Christian's progress, since yet he was smiting upon +his breast. + +6. Smiting upon the breast, seems to intimate, that the party so +doing is very apprehensive of some great loss that he has sustained; +either by negligence, carelessness, foolishness, or the like, +and this is the way in which men do lose their souls. Now to lose +a thing, a great thing, the only choice thing that a man has, negligently, +carelessly, foolishly, or the like, why it puts aggravations into +the thoughts of the loss that the man has sustained; and aggravations +in the thoughts of them go out of the soul, and come in upon a +sudden, even as the bailiff, or the king's sergeant at arms, and +at every appearance of them makes the soul start; and starting, +it smites upon the breast. + +I might multiply particulars; but to be brief, we have before us a +sensible soul, a sorrowful soul, a penitent soul: one that prays +indeed, that prays sensibly, affectionately, effectually. One that +sees his loss, that fears and trembleth before God in consideration +of it, and one that knows no way, but the right way, to secure +himself from perishing, to wit, by having humble and hearty recourse +to the God of heaven for mercy. + +I should now come to speak something by way of use and application; +but before I do that, I will briefly draw up, and present you with +a few conclusions that in my judgment do naturally flow from the +text, therefore in this place I will read over the text again. + +"Two men went up into the temple to pray; the one a Pharisee, and +the other a Publican: The Pharisee stood and prayed thus with himself, +God, I thank thee, that I am not as other men are, extortioners, +unjust, adulterers, or even as this Publican: I fast twice in +the week, I give tithes of all that I possess. And the Publican, +standing afar off, would not lift up so much as his eyes unto +heaven, but smote upon is breast, saying, God be merciful to me +a sinner." + +From these words I gather these several conclusions, with these +inferences. + +Conclusion First, It doth not always follow, that they that pray +do know God, or love him, or trust in him. This conclusion is +evident by the Pharisee in the text; he prayed, but he knew not +God, he loved not God, he trusted not in God; that is, he knew him +not in his Son, nor so loved, nor trusted in him. He was, though +a praying man, far off from this. Whence it may be inferred, that +those that pray not at all cannot be good, cannot know, love, or +trust in God. For if the star, though it shines, is not the sun, +then surely a clod of dirt cannot be the sun. Why, a praying +man doth as far outstrip a non-praying man, as a star outstrips +a clod of earth. A non-praying man lives like a beast, nay worse, +and with reference to his station, a more sottish life than he. +"The ox knoweth his owner, and the ass his master's crib: but +[this man] Israel doth not know, [but this man] my people doth +not consider." (Isa 1:3) The prayerless man is therefore of no +religion, except he be an Atheist, or an Epicurean. Therefore the +non-praying man is numbered among the heathens, and among those +that know not God, and is appointed and designed by the sentence +of the word to the fearful wrath of God. (Psa 79:6, Jer 10:25) + +Conclusion Second, A second conclusion is, That the man that prays, +if in his prayer he pleads for acceptance, either in whole or in +part, for his own good deeds, is in a miserable state. This also +is gathered from the Pharisee here, he prayed, but in his prayer +he pleaded his own good deeds for acceptance, that is, of his +person, and therefore went down to his house unjustified. Now to +be unjustified is the worst condition that a man can be in, and +he is in this condition that doth thus. The conclusion is true, +forasmuch as the Pharisee mentioned in the parable is not so +spoken of, for the only sake of that sect of men, but to caution, +forewarn, and bid all men take heed, that they by doing as he, +procure not his rejection of God, and be sent away from his presence +unjustified. I do therefore infer from hence, that if he that +pleadeth his own good doing for personal acceptance with God, be +thus miserable; then he that teacheth men so to do, is much more +miserable. We always conclude, that a ring-leader in an evil way, +is more blame-worthy, than those that are led of him. This falls +hard upon the leading Socinians and others, who teach, that men's +works make their person accepted of God. + +True, they say, through Christ; but that is brought in as a +blandation,42 merely to delude the simple with, and is an horrible +lie; for we read not in all the word of God, as to personal +justification in the sight of God from the curse, and that is the +question under consideration, that it must be by man's righteousness, +as made prevalent by Christ's, but contrariwise by his, and his +only, without the deeds, works, or righteousness of the law which +is our righteousness. Wherefore I say, the teachers and leaders +of this doctrine have the greater sin. + +Conclusion Third, A third conclusion is. They that use high and +flaunting language in prayer, their simplicity and godly sincerity +is to be questioned, as to the doing of that duty sincerely. This +still flows from our text, the Pharisee greatly used this; for +higher and more flaunting language can hardly be found, than in +the Pharisee's mouth; nor will ascribing to God by the same mouth +laud and praise, help the business at all: For to be sure, where +the effect is base and rotten, the cause cannot be good. + +The Pharisee would hold himself in hand that he was not as other +men, and then gives thanks to God for this: But the conclusion +was most vilely false, and therefore the praise for it could not +but be foolish, vain, and frivolous. Whence I infer, that if to +use such language in prayer is dangerous, then to affect the use +thereof is yet more dangerous: Prayer must be made with humble +hearts, and sensible words, and of that we have treated before, +wherefore high, flaunting, swelling words of vanity becomes not a +sinner's mouth, no, not at any time, much less when he comes to, +and presents himself before God in that solemn duty of prayer. +But, I say, there are some that so affect the Pharisee's mode, +that they cannot be well if in some sort or other they be not in +the practice of it; not knowing what they say, nor whereof they +affirm; but these are greatly addicted to hypocrisy, and to desire +of vain-glory, especially if the sound of their words be within +the reach of other men's ears. + +Conclusion Fourth, A fourth conclusion is, that reformation and +amendment, though good, with, and before me, are nothing as to +justification with God. This is manifest by the condition of our +Pharisee; he was a reformed man, a man beyond others for personal +righteousness, yet he went out of the temple from God unjustified, +his works, came to nothing with God. Hence I infer, that the man +that hath nothing to commend him to God of his own, yet stands +as fair before God for justification, and so acceptance, as any +other man in the world. + +Conclusion Fifth, A fifth conclusion is, it is the sensible +sinner, the self-bemoaning sinner, the self-judging sinner, the +self-abhorring sinner, and the self-condemning sinner, whose prayers +prevail with God for mercy. Hence I infer, that one reason why +men make so many prayers, and prevail no more with God, is because +their prayers are rather the floatings of Pharisaical fancies, than +the fruits of sound sense of sin, and sincere desire of enjoying +God in mercy, and in the fruits of the Holy Ghost. + +The use and application we must let alone till another time. + + +FOOTNOTES: + +1 The word "merit" was changed for "mercy" after the author's +death.--Ed. + +2 "Not he that commendeth himself is approved, but whom the Lord +commendeth." (2 Cor 10:18) + +3 "Carry the bell and wear the garland," alluding to our old English +races; the winner being rewarded with a silver bell, and crowned +with a garland: or to the morris dance, in which the leader carried +the garland and danced with bells fixed to his dress.--Ed. + +4 The glorious revolution, conducted by William, Prince of Orange, +afterwards King William the 3rd, took place soon after Bunyan's +decease. It was probably on this account that this paragraph was +omitted from the edition of September, 1688, and all the subsequent +ones to the present time. The popular opinion, in those times, +was, that Dutchman and extortioner were nearly synonymous. + +"We trade wid de Yankey, we deal wid de Scot. And cheaten de tain +and de teither: We cheaten de Jew, aye and better dan dat, We +cheaten well ein aniether." Old Song. + +5 "To pole, to peel," to take off the top and branches of a tree, +and then to peel off the bark; terms used to designate violent +oppressions under pretended legal authority. "Which pols and pils +the poor in piteous wise." Fairy Queen. "Pilling and polling is +grown out of request, since plain pilfering came into fashion." +Winwood's Memorials. "They had rather pill straws than read the +scriptures." Dent's Pathway.--Ed. + +6 Immediately after the calling of Matthew and of James, our +Lord sat at meat in Levi's [James'] house, and made that gracious +declaration, "I am not come to call the righteous but sinners to +repentance"; compare Matthew 9:10-13, with Mark 2:14-17 and Luke +5:27-32.--Ed. + +7 Nearly half this paragraph is omitted from every edition since +1688, probably from a fear lest it should be misinterpreted as +reflecting upon the glorious revolution under William and Mary.--Ed. + +8 This proud beggar shews not his wounds but his worth; not his +rags, but his robes; not his misery, but his stoutheartedness: he +brings in God Almighty as a debtor to him for his services, and +thanks God more that others were bad, than for his own fancied +goodness.--Ryland. + +9 The word "criminal," used by Bunyan, has been altered in modern +editions to "ceremonial"; but it was not only ceremonial but +superstitious, and therefore more criminal than moral. + +10 It is singular that our modern Pharisees continue the custom +of fasting twice a week, on Wednesday and Friday. This is not so +monstrous as pretending to do what "God manifest in the flesh" +alone could do--to fast for forty consecutive days.--Ed. + +11 God heareth the heart, without the mouth; but never heareth +the mouth acceptably, without the heart. (1 Sam 1:13,15) Puritan +Saying. + +12 To such poor deceived souls, our Lord's words are extremely +applicable; "If therefore the light that is in thee be darkness, +how great is that darkness!" If poor blind sinners are, through +the ignorance of their minds, fully persuaded that the destructive +way in which they walk is the road to true happiness, how dangerous +is their error, and how deplorable the consequences.--Ryland. + +13 What home-thrusts are here! The two-edged sword of the Spirit, +wielded by such a man, pierces--divides--lays bare every refuge +of lies to which poor souls vainly fly for succour. It is a solemn +and most important subject. May every reader have grace given him +to weigh his hopes of heaven in the balances of divine unerring +truth.--Ed. + +14 Those who plead for mercy, as the reward of their own righteousness, +are guilty of gross absurdity. They may claim to employ the mercy +which they have earned: why plead with the God of justice for that +to which they consider themselves in justice entitled? God will +give to all that to which they are entitled, without being sued +for their earnings.--Ed. + +15 "Points and pantables"; quibbles and quirks. "With periods, +points, and tropes, he slurs his crimes; He robb'd not, but he +borrowed from the poor."--Dryden. + +"Pantable," from pantoufle, a slipper. To stand upon his pantables, +was a contemptuous mode of speech, to express a very dishonourable +man's "standing upon his honour," which could so easily be slipped +from under him. "What pride is equal to the pope's in making +kings kiss his pantables." Sir E. Sandys. "He standeth upon his +pantables, and regardeth greatly his reputation." Saker's Character +of a Fraudulent Fellow. Bunyan was peculiarly happy in his use of +popular and proverbial expressions.--Ed. + +16 "Meddle nor make," to interfere with matters that do not concern +us. + +"I think it no sin, to sleep in a whole skin, So I neither meddle +nor make."--Old Play. + +"He that will meddle with all things, may go shoe the goslings." +"I'll neither meddle nor make, said Bill Heaps, when he spill'd +the butter milk." Old Proverbs.--Ed. + +17 The accurate knowledge of Bunyan as to the meaning of law terms +is very surprising, and proves him to have been an apt scholar. +A caveat is a caution not to admit a will that may injure some +other party.--Ed. + +18 In this country the introduction of earthenware plates has +driven the less cleanly wooden plate, called a trencher, entirely +out of use.--Ed. + +19 Sin-sick souls alone seek the Great Physician, and are the +proper subjects of Christ's healing power. Pride and unbelief bar +the door of mercy and grace; and if not subdued by the blood of +the cross, will ruin the soul.--Ryland. + +20 "Thou art besides the saddle." + +"I have no spur To prick the sides of my intent, but only Vaulting +ambition; which o'erleaps itself, And falls on the other.---" +Macbeth. + +A proud ecclesiastic requested one of his devotees to give him a +leg on mounting his horse, which he did so heartily as to throw +him to the other side of the saddle, and broke his neck.--Ed. + +21 "For whosoever shall keep the whole law, and yet offend in one +point, he is guilty of all" (James 2:10). + +22 When we had no righteousness of our own to cover us, he put +on us naked beggars that rich robe, the righteousness of Christ. +Though black in ourselves, we are comely in Christ's comeliness; +but we never live upon his righteousness, only as we see none in +ourselves.--Ryland. + +23 "Sweeting," an obsolete term for a sweet apple.--Ed. + +24 This whole paragraph is omitted from all editions subsequent +to 1688, when the author died. It is the practical illustration +of his whole theory. By their fruit ye shall know them; the fruit +does not make them what they are by nature and sin or by grace and +righteousness. The rebuke of the Saviour, Matthew 15:16, falls +heavily on the man who rejected this paragraph.--Ed. + +25 Abel possessed righteousness before his offering, which influenced +him to make this acceptable sacrifice.--Ed. + +26 "Then was I most distressed with blasphemies, if I have been +hearing the word, then uncleanness, blasphemies, and despair would +hold me as captive." "I blessed the condition of the dog and toad, +and counted their state far better than this sate of mine."--Grace +Abounding. + +27 Many are the devices of Satan to keep souls from Christ. The +world and the flesh are his grand instruments of seduction, while +his temptations and snares drown them in despair. Their wisdom +is to resist manfully by faith in the serpent-bruiser, Jesus. He +will consummate his victories by a glorious triumph over all the +powers of hell and darkness.--Ryland. + +28 "A sweeting tree," a sweet apple, and not a crab apple tree.--Ed. + +29 As the disobedience of the first Adam is imputed to all his +natural posterity, and brings death upon all; so the righteousness +of the second Adam is imputed to all his spiritual progeny, to obtain +life for them. As the carnal Adam, lost original righteousness, +derives a corrupt nature to all his descendants; so the spiritual +Adam, by his obedience, conveys a vital efficacy of grace to us. +The same Spirit of holiness which anointed our Redeemer doth quicken +all his race, that as they have borne the image of the earthly, +THEY may henceforth bear the image of the heavenly Adam.--Ryland. + +30 "Debrorous," probably a misprint for "dolorous," sorrowful or +dismal. + +"Through many a dark and dreary vale They passed, and many a region +dolorous."--Milton. + +31 "Make an O yes," alluding to the form of proclamation at sessions +of the peace--"Oyer," the French for "Hear," now corrupted to "O +yes."--Ed. + +32 "Boot," profit or advantage.--Ed. + +33 The mercy of God has not only a quick eye to spy out a penitent, +but a swift foot to run and embrace him. What infinite condescension! +God the Father is said to "run, fall on the neck of, and kiss" +the sinner, whom he has by his Spirit inclined to sue for mercy +and peace, which, being obtained, he will withhold from him no +manner of thing that is good.--Ryland. + +34 The pillory, to which allusion is here made, was a cruel mode +of punishment, now out of date. In earlier times, the ears were +nailed to the wood, and after an hour's anguish were cut off, and +the nose and cheeks slit; thus were treated Leighton and other holy +men. In later days, the victims were subjected to the brutality +of a mob, and sometimes excited by factious men. + +"Tell us who 'tis upon the ridge stands there So full of fault, +and yet so void of fear; And from the paper in his hat Let all +mankind be told for what."--Defoe. + +35 "Next," nighest or nearest. This sentence is highly poetical, +as much or more so as any in the writings of the most cultivated +scholars.--Ed. + +36 A humbling view of our sinful selves is manifested to the soul +by the Word and Spirit of God. The gospel of Jesus Christ has all +the properties of a great and true light; it has a piercing power +and penetrating virtue; it enters the darkest recesses of the soul, +and detects the errors of men's judgment, as well as discovers +the enormities of their lives.--Ryland. + +37 This sentence is peculiarly striking, and is very illustrative +of Bunyan's homely, cutting, faithful phraseology.--Ed. + +38 The newly awakened soul, beholding itself in the glass of the +law, is shocked at its own deformity. Sin is truly odious, and an +intolerable burthen. So felt the royal penitent when he cried, "My +flesh trembleth for fear of thee; and I am afraid of thy judgments." +God's indignation at sin must be felt on this side the grave, +in the conscience of the sinner, if ever he hopes to escape the +dreadful punishment of it in the world to come. But blessed be +God, the blood of atonement is a sovereign balsam for sick and +wounded souls, and is abundantly efficacious for procuring pardon, +peace, and reconciliation by the application of the eternal +Spirit.--Ryland. + +39 These humbling words, being too rough for ears polite, have +been omitted from all the editions of this book published since +the author's death, except the fifth, 1702.--Ed. + +40 A simple-hearted man, at a prayer meeting, used the words, +"Incline our hearts to cast our bread upon the waters, that we may +find it after many days." Upon leaving the prayer meeting, while +crossing a bridge, a youth said to him, "If you were to throw a +loaf into the river, what good would it be even if you did find +it after many days"; to which his elder replied, "Oh, it is a +scripture expression, though I do not know its meaning"!!! This +happened to the editor forty-five years ago, before Sunday schools +and the Tract Society had spread their flood of scriptural knowledge +over the kingdom.--Ed. + +41 This is variously interpreted, but may it not mean an ancient +mode of mocking, now called taking a sight?--Ed. + +42 "Blandation," a piece of flattery. "They flattered the Bishop +of Ely with this blandation."--Camden. + +*** + +A DEFENCE OF THE DOCTRINE OF JUSTIFICATION, BY FAITH IN JESUS +CHRIST; + +SHEWING, + +TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED +DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE +UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S +OWN RIGHTEOUSNESS + +AS ALSO, + +HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, +HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, +11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT +HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. + +BY JOHN BUNYAN + +'Disallowed indeed of men, but chosen of God, and precious.'--1 +Peter 2:4 + +Printed for Francis Smith, at the Elephant and Castle, without +Temple Bar, 1672. + +EDITOR'S ADVERTISEMENT. + +This is one of the least known but most deeply interesting productions +of John Bunyan. It has never been reprinted in a separate form; +and once only in any edition of his works--that with notes, by +Mason and Ryland, and then with great carelessness, the errata +remaining uncorrected, and one leaf being entirely omitted. This +treatise was published to counteract the pernicious errors in a +very popular volume called 'The Design of Christianity, by Edward +Fowler, minister of God's Word at Northill, in Bedfordshire. Printed +by the authority of the Bishop of London, April 17th, 1671'; an +octavo volume of 308 pages. The whole object proposed by Mr. Fowler +was to shew, that Christianity is intended merely to restore man +to the original state which he enjoyed before the fall. + +Bunyan was at that time suffering his tedious imprisonment for +conscience sake in Bedford jail; and having refused to expatriate +himself, was in daily fear lest his cruel sentence, 'you must +stretch by the neck' for refusing to attend the church service, +should be carried into execution. + +The fame of Fowler's gross perversion of the design of Christ's +gospel reached Bunyan in prison, and its popularity grieved his +spirit. At length, on the 13th of the 11th Month (February), a +copy of the book was brought to him; and in the almost incredible +space of forty-two short days, on the 27th of the 12th Month +(March) 1671-2, he had fully analysed 'The Design,' exposed the +sophistry, and scripturally answered the gross errors which abound +in every page of this learned and subtle piece of casuistry. + +The display of Latin and Greek quotations from the heathens and +fathers, those thunderbolts of scholastic warfare, dwindled into +mere pop-gun weapons before the sword of the Spirit, which puts all +such rabble to utter rout. Never was the homely proverb of Cobbler +Howe more fully exemplified, than in this triumphant answer to the +subtilities of a man deeply schooled in all human acquirements, by +an unlettered mechanic, whose knowledge was drawn from one book, +the inspired volume:-- + +'The Spirit's teaching in a cobbler's shop, Doth Oxford and Cambridge +o'ertop.' + +The Babel building of the learned clergyman could not withstand +the attack of one who was armed with such irresistible weapons. His +words burn 'like a fire,' and consume the wood, hay and stubble; +while they fell with overpowering weight, as 'a hammer that +breaketh the rock in pieces' (Jer 23:29). So cunningly was 'the +design' constructed, that nothing but the fire and hammer of +God's word could have demolished it. Armed with such weapons, he +fearlessly from his dungeon made the attack; and, encouraged by +the Spirit which animated the prophet, he was not 'dismayed at +their faces,' but became as 'a defenced city, and an iron pillar, +and brazen walls against the whole land' (Jer 1:48). + +Such internal and powerful support encouraged Bunyan to use the +greatest plainness of speech. He as fully aware of his danger, +and of the great influence of Mr. Fowler, but he had counted the +cost of plain honest dealing, and was undaunted by the perils which +surrounded him. With noble bearing, worthy the descendant of the +apostles, he declares, 'As for your subtle and close incensing THE +POWER to persecute Nonconformists, know that we are willing, God +assisting, to overcome you with truth and patience; not sticking +to sacrifice our lives, and dearest concerns in a faithful +witness-bearing.' 'Wherefore, sir, laying aside all fear of men, +not regarding what you may procure to be inflicted upon me, for +this my plain dealing with you, I tell you again, that you are +one of them that have closely, privily, and devilishly, by your +book, turned the grace of our God into a lascivious doctrine.' +Mr. Fowler's opinions were not only contrary to scripture, but to +that which some esteem a more heinous offence, they opposed the +thirty-nine articles; and the result was that Bunyan, who vindicated +the scriptures and those articles, was kept in prison, while the +clergyman who opposed them was soon after consecrated Bishop of +Gloucester! It may lead some simple readers to wonder how it could +be, that state religion thus made a mockery of itself. The reason +is perfectly obvious; Fowler's religion was that of a statesman, +which may be comprised in one word, expediency; and the man who +could publish as truth, that religion consists in obeying the +orders made therein by the state, deserved the primacy of the +united churches of England and Ireland. His words are, speaking +of religious observances, 'Whatsoever of such are commended by +the custom of the places we live in, or commanded by superiors, +or made by any circumstance convenient to be done; our Christian +liberty consists in this, that we have leave to do them. And, +indeed, it is so far from being a sin, that it would be so to +refuse so to do.' Could the state have selected a fitter tool for +their purposes? + +Mr. Fowler is somewhat inconsistent with regard to persecution; +in p. 266 he says, 'As for factious hypocrite, they would be with +ease supprest'; in p. 262 he describes these factious hypocrites, +'Such as preach up free grace,--laying hold on Christ's righteousness +and renouncing our own righteousness.' Such are to be suppressed, +but for Roman catholics 'imposing their own sense upon the word +of God, and their persecuting, burning, and damning men for not +subscribing to theirs as to God's word can be no better than an +act of devilish pride and barbarous cruelty,' p. 247. Does not +the same pride and cruelty apply equally to the church of Bonner +for burning Latimer, of Fowler, for the imprisonment of Bunyan; +and of Philpot, for dragging his brother, Shore, from his family, +and shutting him up in Exeter jail? + +The admirers of Bunyan will feel surprised at his strictures upon +persons calling themselves Quakers. In these severe remarks he +does not refer to the Society of Friends; but to some unworthy +individuals who assumed the name of Quakers. They will be equally +surprised at his freedom of speech with one who he considered to +be an enemy to his Lord. He calls Mr. Fowler 'a brutish, beastly +man,' 'this thief,' 'a blasphemer,' 'horribly wicked,' 'a learned +ignorant Nicodemus,' 'one that would fling heaven's gates off the +hinges,' 'a bat,' 'an angel of darkness.' Such epithets sound +strangely in our more refined age; but they were then considered +essential to faithful dealing. The Bishop in his reply, called +'Dirt wiped off,' beat the tinker in abusive language; he calls +Bunyan 'A wretched scribbler,' 'grossly ignorant,' 'most unchristian +and wicked,' 'a piece of proud folly,' 'so very dirty a creature +that he disdains to dirt his fingers with him,' 'Bunyan can no +more disgrace him than a rude creature can eclipse the moon by +barking at her; or make palaces contemptible by lifting up their +legs against them,' 'a most black-mouthed calumniator,' 'infamous +in Bedford for a pestilent schismatic,' and with a heart full +of venom he called upon his majesty not to let such a firebrand, +impudent, malicious schismatic to enjoy toleration, or go unpunished, +lest he should subvert all government. Bunyan had then suffered +nearly twelve years' incarceration in a miserable jail, and was +more zealous and intrepid than ever: and yet this learned fanatic +would have added to his privations, because he could not resist the +arrows of truth with which this poor prisoner for Christ assailed +him, drawn all burning from the furnace of God's holy word. + +Bunyan's views of the kingly office of Christ are very striking: +not only is he king over the church requiring personal obedience, +but over the universe for the benefit of believers. 'Christ is as +well a Lord for us, as to, or over us; and it highly concerneth +the soul--when it believeth in, or trusteth to, the righteousness +of Christ, for justification with God--to see that this righteousness +lords it over death and sin, and the devil and hell for us.' 'He +led captivity captive, that is, carried them prisoners, whose +prisoners we were: He rode to heaven in triumph, having in chains +the foes of believers.' + +This compendious treatise is upon a most important subject, and +detects dangerous errors enveloped in most insinuating sophistry. +In preparing this edition for the press, the text has been carefully +collated with the original, which is in the editor's possession. +The quotations have been verified; those from Fowler by the first +edition of his 'Design of Christianity,' 1671. The extracts from +'Penn's Sandy Foundation,' by the second edition, in the Friends' +library, Devonshire House. Those from Campian have not been +discovered; the author's being confined at Bedford, while his book +was printing in London, occasioned numerous typographical errors +which have been corrected, and all the obsolete words explained. + +To assist the reader, a few leading words have been introduced in +italics, and between brackets, to distinguish them from the text. + +GEORGE OFFOR. + + + +A PREMONITION TO THE READER + +GENTLE READER, + +That thou mayest not be tired with longing to know what errors, and +doctrines destructive to Christianity, Mr. Fowler in his feigned +design of Christianity, hath presented the world withal; and that +thou mayest even in the entry, see that which more fully is shewn +in the house: namely, of the contradiction that is in his book, to +the wholesome doctrine of the church of England, while he stands +a minister of the same, I have thought convenient, instead of an +epistle, to present thee with those doctrines contained in his; +and that are refuted by the book that thou hast in thy hand. +The which also, I hope, will be a sufficient apology for this my +undertaking. + +His Doctrines are these: + +1. That the first principles of morals, those first written in +men's hearts, are the essentials, the indispensable, and fundamental +points or doctrines of the gospel (p. 8, 281, 282). 2. That these +first principles, are to be followed, principally, as they are +made known to us, by the dictates of human nature: and that this +obedience is the first, and best sort of obedience, we Christians +can perform (p. 8, 9, 10). 3. That there is such a thing as +a soundness of soul; and the purity of human nature in the world +(p. 6). 4. That the law, in the first principles of it, is far +beyond, and more obliging on the hearts of Christians, than is, +that of coming to God by Christ (p. 7-10). 5. That the precept +of coming to God by Christ, &c., is in its own nature, a thing +indifferent, and absolutely considered neither good nor evil (p. +7, 8, 9). 6. That Christ's great errand, in coming into the world, +was to put us again in possession of the holiness we had lost (p. +12). 7. That John the Baptist, the Angel that was sent to Zacharias, +and Mary, preached this doctrine, and so also did Malachi the +prophet (p. 13). 8. That Christ by saving us from sin, is meant, +not first, his saving us from the punishment, but from the filth, +and from the punishment, as a consequence of that (p. 14, 15). 9. +That Christ's work, when he was come, was to establish ONLY an +inward real righteousness (p. 16). 10. That Christ's fulfilling +the law FOR US, was by giving more perfect, and lighter instances +of moral duties, than were before expressly given (p. 17). 11. That +Christ's doctrine, life, actions, miracles, death, resurrection, +ascension, and coming again to judgment, is all preached to establish +us in this righteousness (chap. 2-8). 12. That it is not possible +a wicked man should have God's pardon (p. 119). 13. That it is +impossible Christ's righteousness should be imputed to an unrighteous +man (p. 120). 14. And that if it were, he boldly affirms, it +would signify as little to his happiness, while he continueth so, +as would a gorgeous and splendid garment, to one that is almost +starved (p. 120). 15. For God to justify a wicked man,[1] &c., +would far more disparage his justice and holiness, than advance +his grace and kindness (p. 130). 16. He saith, men are not capable +of God's pardoning grace, till they have truly repented them of +all their sins (p. 130). 17. The devils, saith he, have a large +measure of these attributes of God; as his power, knowledge, &c.[2] +(p. 124). 18. That Christ did himself perform, as our example, +whatever he required of us to do; yea, that he trod himself EVERY +step of our way to heaven (p. 148). 19. The salvation of Christ, +first, consists in curing our wounds (our filth) and secondarily, +in freeing us from the smart (p. 216). 20. That pardon doth not +so much consist in remission, as in healing; [to wit, our filth,] +(p. 216). 21. Faith justifieth, as it includeth true holiness in +the nature of it; it justifieth AS it doth so (p. 221). 22. That +faith which entitles a sinner to so high a privilege as that of +justification, must needs be such as complieth with all the +purposes of Christ's coming into the world, &c. And it is no less +necessary that it should justify as it doth this (p. 222). 23. He +wonders that any worthy man should be so difficultly persuaded, +to embrace THIS account of justifying faith (p. 222). 24. There +can be no pretence for a man, to think that faith should be the +condition or instrument of justification, as it complieth with, +only the precept of relying on Christ's merits for the obtaining of +it (p. 223). 25. It is, saith he, as clear as the sun at noon-day, +that obedience to the other precepts must go before obedience +to this (p. 223). 26. He shall be his Apollo, that can give +him a sufficient reason, why justifying faith should consist in +recumbence[3] and reliance on Christ's merits for the pardon of +sin[4] (p. 224). 27. He will take the boldness to tell those who +are displeased with this account of justifying faith, that in his +opinion it is impossible they should ONCE think of any other (p. +225). 28. The imputation of Christ's righteousness, consisteth in +dealing with sincerely righteous persons, as if they were perfectly +so, &c. (p. 225). 29. The grand intent of the gospel is, to make us +partakers of inward real righteousness; and it is but secondary, +that we should be accepted as before (p. 226). 30. It is not +possible (he saith) that any other notion of this doctrine should +have truth in it (p. 226). 31. Whatsoever is commended by the +customs of the place we live in, or commanded by superiors, or made +by ANY circumstance convenient to be done, our Christian liberty +consists in this that we have leave to do them (p. 242). 31. For +our refusing to comply with these, can hardly proceed from any +thing, than a proud affectation of singularity, or at best from +superstitious scrupluosity (p. 242). 33. Those ministers hinder the +design of Christianity, that preach up free grace, and Christian +privileges, OTHER WAYS than as motives to obedience, and that +scarce ever insist upon any other duties than those of believing, +laying hold of Christ's righteousness, applying the promises, &c. +(p. 262). 34. But to make the Christian duties to consist either +wholly or mostly in these, &c., is the way effectually to harden +hypocrites (p. 262). 35. Those ministers do nothing less than promote +the design of Christianity, that are never in their element, but +when they are talking of the irrespectiveness of God's decrees, +the absolute [ness of his] promises, the utter disability, and +perfect impotence of natural men, to do any thing towards their +own conversion (p. 262). 36. He is the only child of Abraham, who +in the purity of his heart obeyeth those substantial laws, that +are by God imposed upon him (p. 283). 37. There is NO duty more +affectionately commanded in the gospel, than that of almsgiving +(p. 284). 38. It is impossible we should not have the design of +Christianity accomplished in us, &c., if we make our Saviour's +most excellent life, the pattern of our lives (p. 296). 39. To +do well is better than believing (p. 299). 40. To be imitators of +Christ's righteousness, even of the righteousness we should rely +on, is counted by Mr. Fowler, more noble, than to rely thereon, +or trust thereto (p. 300). + +READER, + +I have given thee here but a taste of these things; and by my book +but a brief reply to the errors that he by his hath divulged to +the world: Ay, though many more are by me reflected than the forty +thou are here presented with. + +God give thee eyes to see, and an heart to shun and escape all +these things that may yet come to pass, for hurt, and to stand +before the Son of Man. + +Thus hoping that this short taste may make Mr. Fowler ashamed, and +thee receive satisfaction, touching the truth and state of this +man's spirit and principles; I rest, + +Thine to serve thee in the gospel of Christ, + +J. BUNYAN From Prison, the 27th of the 12th Month, 1671. [27th +March, 1672] + + +FOOTNOTES: + +1. Fowler's words, in place of, &c., are 'while he continues so +(if it were possible for God to do it).' + +2. Holiness is excepted!! + +3. 'Recumbence,' depending upon. + +4. Fowler adds, 'and not also in his power for the mortification +of it.' + + + +A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST; + +PROVING + +THAT GOSPEL-HOLINESS FLOWS FROM THENCE. + +SIR, + +Having heard of your book, entitled, The Design of Christianity; +and that in it was contained such principles as gave just offence +to Christian ears; I was desirous of a view thereof, that from my +sight of things I might be the better able to judge. But I could +not obtain it till the 13th of this 11th month, which was too +soon for you, Sir, a pretended minister of the word, so vilely to +expose to public view the rottenness of your heart in principles +diametrically opposite to the simplicity of the gospel of Christ. +And had it not been for this consideration, that it is not too +late to oppose open blasphemy (such as endangereth the souls of +thousands) I had cast by this answer, as a thing out of season. + +Two things are the design of your book. + +1. To assert and justify a thing which you call inward, real +righteousness and holiness. + +2. To prove, That the whole, the grand, the only, and ultimate design +of the gospel of Christ, is to begin and perfect this righteousness. + +Into the truth, or untruth, of both these, as briefly as I may, +I shall at this time inquire. + +First, Therefore, a little to examine the nature of your holiness +and righteousness, as yourself hath described the same. + +'It is (say you) so sound a complexion of soul, as maintains in +life and vigour, whatsoever is essential to it, and suffereth not +anything unnatural to mix with that which is so; by the force and +power whereof a man is enabled to behave himself as [becometh] +a creature indued with a principle of reason, keeps his supreme +faculty in its throne, brings into due subjection all his inferior +ones, his sensual imagination, his brutish passions and affections.' + +You add farther, 'It is the purity of the human nature, engaging +those in whom it resides, to demean themselves suitably in that +state in which God hath placed them, and not to act disbecomingly +in any condition, circumstance or relation.' + +You say, moreover, 'It is a divine, or God-like nature, causing +an hearty approbation of, and an affectionate compliance with the +eternal laws of righteousness; and a behaviour agreeable to the +essential, and immutable differences of good and evil' (p. 6). + +Farther, You call it a principle or habit of soul, 'originally +dictates of human nature' (p.8). + +'A disposition and temper of the inward man, as powerfully inclines +it to regard, and attend to; affectionately to embrace and adhere +to; to be actuated by, and under the government of, all those [good] +practical principles, that are made known either by revelation, +nature, or the use of reason' (p. 11). Which in conclusion you +call that holiness which already we have lost (p. 12). + +Thus, Sir, is your holiness, by you described; which holiness +you aver is that, which is the great and only design of Christ to +promote both by his life and glorious gospel. + +To take therefore your description in pieces, if happily there +may be found ought, but naught therein. + +1. 'It is (say you) an healthful complexion of soul, the purity +of the human nature,' &c. + +Ans. These are but words; there is no such thing as the purity of +our nature, abstract and distinct from the sinful pollution that +dwelleth in us (Rom 7:24). It is true, a man may talk of, and by +argument distinguish between nature and sin; but that there is +such a principle in man (since Adam's fall) a principle by which +he may act, or that Christ's whole gospel-design is, the helping +forward such a principle, is altogether without scripture +or reason. There is no man by nature, that hath any soundness in +him (Isa 1:6), no, neither in soul or body; his understanding is +darkened, his mind and conscience is defiled (Titus 1:15), his +will is perverted and obstinate (Eph 4:18). 'There is no judgment +in his goings' (Isa 59:6-10). Where now is the sound and healthful +complexion of soul? Let the best come to the best, when we have +mustered up all the excellences of the soul of man, as man, shall +nought we find there, but the lame, the blind, the defiled, the +obstinate and misled faculties thereof. And never think to evade +me by saying, the graces of the Spirit of God are pure: for with +them you have nothing to do; your doctrine is of the sound complexion +of soul, the purity of the human nature, a habit of soul, and the +holiness we lost in Adam, things a great way off from the spirit +of grace, or the gracious workings of the spirit. You talk indeed +of a divine or godlike nature,[1] but this is still the same with +your pure human nature, or with your sound complexion, or habit +of soul; and so must either respect man, as he was created in the +image or likeness of God, or else you have palpable contradiction in +this your description. But it must be concluded, that the divine +nature you talk of, is that, and no other than the dictates of the +human nature, or your feigned purity thereof; because you make it +by your words the self same; it is the purity of the human nature, +it is a divine or Godlike nature. + +2. But you proceed to tell us of a degree, it is so sound and +healthful a complexion or temperature of the faculties, qualities, +or virtues of soul, 'as maintains in life and vigour whatsoever +is essential to it, and suffereth not anything unnatural to mix +with that which is so.'[2] + +Ans. If, as was said before, there is no soundness of soul in +man, as man, and no such thing as a purity of our nature, abstract +from that which is sin; then where shall we find so healthful +a complexion, or temperature of soul, as to maintain in life and +vigour whatsoever is essential to it, and that suffereth not any +thing unnatural to mix with that which is so? + +But let us take Paul's definition of a man; 'There is none righteous, +no, not one: there is none that understandeth, there is none that +seeketh after God. They are all gone out of the way, they are +together become unprofitable; there is none that doeth good, no, +not one. Their throat is an open sepulchre; with their tongues +they have used deceit; the poison of asps is under their lips: +whose mouth is full of cursing and bitterness: their feet are swift +to shed blood: destruction and misery are in their ways: and the +way of peace have they not known: there is no fear of God before +their eyes' (Rom 3). I the rather give you this of Paul, than any +of my own; because it is the soundest complexion of soul, that +the Holy Ghost himself could draw. Here is now no purity of the +human nature, nor such sound complexion of soul as can keep itself +from mixing with that which is contrary to itself. And note, that +this is the state of all men, and that as they stand in themselves +before God: wherefore together, even altogether, all the men in +the world, take them in their most pure naturals, or with all the +purity of humanity, which they can make, and together, they still +will be unprofitable, and so much come short of doing good, 'that +every mouth might be stopped, and all the world become guilty +before God' (v 19).[3] + +3. But proceeding, you say, that this complexion is so forcible as +to 'keep his supreme faculty (I suppose you mean the conscience) +in its throne, (and that) brings into due subjection all his inferior +ones, (as namely) his sensual imagination, brutish passions and +affections.'[4] + +Ans. These words suppose that it is within the power of a man's +own soul, always to keep sin out of itself, and so guilt out of +the conscience; albeit the scripture saith, that both the mind +and it are defiled with the filth of sin, in all whoever do not +believe the gospel, with which belief this description meddleth +not (Titus 1:15). + +They suppose that this conscience is perfectly clear and light, +when the scriptures say they have the understanding darkened; +yea and farther, in despite of these your sayings of the sound +complexion of soul, of the purity of human nature, and of this +supreme faculty, the scriptures teach, that man in his best estate +is altogether vanity, that they are darkness and night, &c. (Eph +4:18,19; 1 Thess 5; Psa 39:5). + +'Yea, (say you) this sound complexion brings into due subjection +all his inferior ones.'[5] + +Ans. Here seems to be a contradiction to the former part of this +description, yea, to the nature of the soul itself; for you say +before, it suffereth not any thing unnatural to mix itself therewith, +when yet here you seem to suggest that part, I say, even part of +itself is disobedient and rebellious, 'it brings into subjection +all his inferior ones.' + +'It brings into due subjection.' + +Ans. Due subjection is such as is everlasting, universal, perfect +in nature, kind, and manner, such as the most righteous, perfect, +comprehensive law, or commandment cannot object against, or find +fault therewith. Here's a soul! here's a pure human nature! here +are pure dictates of a brutish beastly man, that neither knows +himself nor one title of the word of God. But 'There is a generation +that are pure in their own eyes, and yet are not washed from their +filthiness' (Prov 30:12). + +'It is the purity of the human nature, engaging those in whom it +resides,' &c.[6] + +Ans. That is, verily in none at all; for there is no such thing +in any man in this world, as a purity of human nature: 'we are all +as an unclean thing' (Isa 64:6) and 'Who can bring a clean thing +out of an unclean? not one' (Job 14:4). Again, + +'What is man, that he should be clean? or he which is born of +a woman, that he should be righteous?' (Job 15:14). These are +therefore expressions without the testimony of the word, arising +from your own phantasy. + +'It is a divine, or Godlike nature.'[7] + +Ans. This you seem also to fetch from the similitude or likeness +of God that was in us at our first creation, before we sinned; +but that similitude being at best but created, and since most +unspeakably defiled, defaced and polluted with sin; there is +now, no not in the best of men, as men, any sinless likeness, and +similitude of God to be found, no such petty divine, or Godlike +nature to be found, as you imagine. + +But having thus stated your holiness in its nature and essence, +you come in the next place to tell us, under what considerations +it moveth a person to act, also by what rules and laws it squareth +its acts and doings. + +FIRST, By or under what considerations it acts, and these you +scatter here and there in your description of holiness, under these +heads. I. To act 'as becomes a creature endued with a principle +of reason,' eyeing the state or place in which God hath set him; +approving of, affecting and complying with the eternal laws of +righteousness (p. 6), which eternal laws in page 8 you call 'divine +moral laws,' those that were first written in the hearts of men, +'and originally dictates of human nature,' &c. II. 'To do these, +from truly generous motives and principles' (p. 7). Such as these, +1. Because 'it is most highly becoming all reasonable creatures +(you might also have added, and those unreasonable) to obey God in +everything; (within their spheres) and as much disbecoming them, +to disobey him' (p. 8). 2. 'Because it is a base thing to do +unjustly' (p. 11). + +Now a little to touch upon all these, and then to proceed to what +is behind. + +I. To act and do the things of the moral law, but as 'creatures +endued with a principle of reason,' is but to do things in our +sphere as men, as the beast, the hog or horse doth things in his, +as a beast; which is at best, if it could be attained, to act but +as pure naturals, which state of man is of at infinite distance +from that, in which it is by God expected the man must act, that +doth ought that is pleasing in his sight. For, + +1. The qualification and consideration by you propounded, is that +which is in all men, in men simply as men, they being reasonable +creatures, and somewhat, though but somewhat capable of acting as +such. + +2. This qualification is not only in, but of men; reason is of the +man himself, even that which is as essential to him, as is that +of his being created or made. + +3. The law also, which you call divine, moral, and eternal, is +that which is naturally seated in the heart, and as you yourself +express it, is originally the dictates of human nature, or that +which mankind doth naturally assent to (p. 11). + +Now I say, that a man cannot by these principles, and these +qualifications, please the God of heaven, is apparent. (1.) Because +none of these are faith, 'But without faith it is impossible to +please him' (Heb 11:6). (2.) Because none of these are of the Holy +Ghost, but there is nothing accepted of God, under a New Testament +consideration, but those which are the fruits of the Spirit (Gal +5:22-24). (3.) The man and principles you have stated, may be +such as are utterly ignorant of Jesus Christ, and of all his New +Testament things, as such: 'But the natural man receiveth not the +things of the Spirit of God: [the things of his New Testament] for +they are foolishness unto him: neither can he know them, because +they are spiritually discerned' (1 Col 2:14). (4.) Your qualifications +and considerations, know nothing at all of the adoption of sons, +and of our acting and doing our duty as such. You only content +yourself to rest within the confines of the human nature, acts +of reason, as men or creatures only, or in their supposed pure, +natural principles. + +And Sir, a little by way of digression; I will tell you also of +our truly Christian righteousness, both as to its original or +first principle; and also how, or under what capacity, it puts +the person that is acted by it. + +First, The principle which is laid within us, it is not the purity +of the human nature, but of the Holy Ghost itself, which we have +of God received, by believing in the Son of God, a principle as +far above yours of humanity, as is the heavens above the earth; +yours being but like those of the first Adam, but ours truly those +of the second (1 Col 6:19). 'As is the earthy, such are they also +that are earthy: and as is the heavenly, such are they also that +are heavenly' (1 Cor 15:48). + +Now whosoever hath not this principle, although he be a creature, +and also have the dictates of the human nature, yea, and also +follows them, yet he is not Christ's: 'If any man have not the +Spirit of Christ, he is none of his' (Rom 8:9). Thus therefore is the +Christian principle another from, and far above, your heathenish +Pagan one. By this Spirit is the Christian qualified with principles, +not natural, but spiritual, such as faith, hope, joy, peace, &c. +all which are the fruits of the revelation of the forgiveness of +sins, freely by grace (Gal 5:25), 'through the redemption that +is in Jesus Christ' (Rom 3:24). In this spirit and faith we walk, +by this spirit we are led (Rom 8:14), even into the joy and peace +of the New Testament of our Lord; wherefore our holy actions are +the fruits of righteousness, that is by Jesus Christ, not by our +human nature, or the purity of it in us; yea, they are the fruits +of the Spirit of God, the qualifications that attend the new +covenant, and those that by the work of regeneration are brought +within the bounds and privileges thereof. Wherefore, + +Second, The capacity that we are in, who act and do from the heavenly +principle; it is that of sons, the sons of God by adoption, as +the apostle said, 'Because ye are sons, God hath sent forth the +Spirit of his Son into your hearts, crying, Abba, Father' (Gal +4:6). And again, 'As many as are led by the Spirit of God, they +are the sons of God' (Rom 8:14). This is a far other than is your +human description of acting as a creature, endued with a principle +of reason; for here is a man acts as a son, endued with the Holy +Spirit of God, who hath, before the world was, predestinated him +to this estate, by Jesus Christ, to himself (Eph 1:4, 4:6). As a +son therefore, the Christian acts and does, because he is endued +with that high and heavenly principle mentioned before; by which +principle this man hath received a new heart, a new spirit, a new +understanding, a good conscience, so made by 'faith in the blood of +the Lord Jesus' (Heb 10). Thus being made again anew and another +man, he acts from a new and another principle than yours; a +principle as far beyond and above you, as is a man above a brute, +and as is grace above nature (2 Col 5:14-16). + +Third, As the Christian acts and does from a better principle, +and under a better capacity or consideration than that you have +described; so (to allude to your own notion) the first principles +by which they receive this spirit and adoption, are not those +principles of morals, or those originally dictates of human nature; +but it is through the hearing of faith (Gal 3:1-3), by which we +understand, that the Son of God became a man, died for our sins, +hath saved us from the curse of God, and accounted us to be the +righteousness of God in him; this being heard with the gospel, +and a New Testament hearing, the Holy Ghost forthwith possesseth +us, by the glorious working whereof we are helped, through the +Son, to call the God of heaven, our Father. + +Now thus being made free from sin, by the only faith of Jesus +Christ, 'we have our fruit unto holiness, and the end everlasting +life' (Rom 6:22). + +And here come in those reasonable conclusions, which you would +make the very radicals of Christianity, they being only remote, +and after conclusions, drawn from the fore-mentioned mercy of God, +viz., from predestination, calling, adoption, and justification +by Christ's blood, while we in ourselves are sinners. I say these +are the things which Paul endeavoured to provoke the Romans, +Philippians, and Colossians, to an holy conversation by. + +To the Romans, 'I beseech you therefore,' saith he, 'by the mercies +of God, (What mercies? Why those of election, redemption, calling, +justification, and adoption, mentioned in the foregoing chapters) +that ye present your bodies a living sacrifice, holy, acceptable +unto God, which is your reasonable service' (Rom 12:1). + +To the Philippians, 'If there be therefore any consolation in +Christ, if any comfort of love, if any fellowship of the Spirit, +if any bowels and mercies, fulfil ye my joy, that ye be like +minded' (Phil 2:1,2). + +To the Colossians, 'If ye then be risen with Christ, seek those +things which are above, where Christ sitteth on the right hand +of God; set your affection on things above, not on things on the +earth; for ye are dead, and your life is hid with Christ in God. +When Christ, who is our life, shall appear, then shall ye also +appear with him in glory' (Col 3:1-4). Now mark; mortify therefore, +therefore! wherefore? why, because they were risen with Christ; +because they should appear at the end of this world with Christ +himself in glory; therefore mortify the deeds of the body, or our +members that are upon the earth. + +These Sir, are the motives by which we Christians act; because we +are forgiven, because we are sons, and if sons, then heirs, and +so we act; but to speak to this more anon. + +Perhaps you will say I deal not fairly with you, because you treat, +as of moral, so of gospel or New Testament laws. + +But to that I will answer at present, that in this description of +your holy principle, which is the foundation of your book, whether +the laws be natural or spiritual, moral or of grace, the principle +by which you do them, is no other than the principle of nature, +the dictates of the human nature; and so such as can by no means +reach the doctrines of the gospel any farther than to make a +judgment of them, by that wisdom which is 'enmity with God,' as +will farther be seen in my progress through your book. + +Indeed you make mention of divine laws, and that under two heads. +1. Such as are of an indispensable and eternal obligation, as +those purely moral. 2. Such which you call positive precepts, in +themselves of an indifferent nature, and absolutely considered, +are neither good nor evil. Of those of this kind that we have under +the gospel, you say you know but three, viz., That of coming to +God by Christ, and the institutions of baptism, and the Lord's +supper. + +So then, although you talk of gospel positive laws, and particularly +that of coming to God by Christ; yet those which you call first +principles of morals, are of higher concern with you, and more +indispensable by far than this, this being a thing of an indifferent +nature, and in itself absolutely considered, is neither good nor +evil; but the other is the life of the matter. But a little to +gather you up. + +The morals, say you, are indispensable, and good in themselves, +but that of coming to God by Christ, a thing indifferent, and +in itself neither good nor evil. Wherefore though in this your +description, you talk of conforming to all those good and practical +principles, that are made known either by revelation, nature, or +the use of reason, yet in this your obedience you reckon coming +to God by Christ, but an act of a very indifferent nature, a thing +if done not good in itself, neither evil in itself, should a man +leave it undone; and so consequently a man may have in him the +ground and essentials of Christianity without it, may be saved, +and go to heaven without it: for this I say, whatsoever is of an +indifferent nature in itself, is not essential to the Christian +religion; but may or may not be done without the hazard of eternal +salvation; but say you, this of coming to God by Christ, is one of +the positive precepts, which are in themselves things indifferent, +and neither good nor evil: therefore not of the substance of +Christianity. + +But, Sir, where learned you this new doctrine, as to reckon coming +to God by Christ, a thing of so indifferent a nature, a thing not +good in itself, but with respect to certain circumstances. Had +you said this of baptism and the Supper of the Lord, I could with +some allowance have borne your words, but to count coming to God +by Christ a thing indifferent in itself, is a blasphemy that may +not be borne by Christians, it being too high a contempt of the +blood, and too great a disgrace to the person of the Lord, the +king of glory; of which more hereafter, but to return. + +II. The intent of this your description is to set before us these +two things. + +(1.) What are the essentials of the rule of that holiness, which +by the gospel we are immediately obliged to, if we would be +justified in the sight of God. + +(2.) What are the principles by which we act, when we do these +works aright. + +1. For the first you tell us, 'they are the first principles of +morals, such as are self-evident, and therefore not capable +of being properly demonstrated; as being no less knowable, and +easily assented to, than any proposition that may be brought for +the proof of them.' Such as are self-evident or evident of themselves; +to what? To us as men that know the principles of reason, and +that are as easily assented to as any proposition; why said you +not such as may be as easily known, as we know there is a day or +night, winter and summer, or any other thing that may be brought +for the proof of them. This law therefore is none other than that +mentioned in Romans 2:14, 15 which is the law of our nature, or +that which was implanted in us in the day of our creation, and +therefore is said to be ourselves, even nature itself (1 Cor +11:14). + +2. The principle, say you, by which we act, and in the strength of +which we do this law, it is the principle of reason, or a reasonable +compliance with this law written in our hearts, and originally +dictates of human nature, &c. which certain principle, say you, is +this, to count it 'most highly becoming all reasonable creatures, +to obey God in every thing; and as much disbecoming them, in any +thing to disobey him.' + +The sum is; this your holiness both in root and act is not other +than what is common to all the men on earth; I mean so common +as that for the first, is in their nature, as the second is also +part of themselves, they being creatures whose prime or principal +distinction from other, consisteth more in that they are reasonable, +and such as have reason as a thing essential to them; wherefore +the excellency that you have discoursed of, is none other than +the excellency and goodness that is of this world, such as in +the first principles of it, is common to Heathens, Pagans, Turks, +Infidels: and that as evidently dictates to those that have not +heard the gospel (I mean as to the nature the good and evil) +as it doth in them that sit under the sound thereof; and is the +self-same which our late ungodly heretics the Quakers have made +such a stir to promote and exalt, only in the description thereof +you seem more ingenious than they: for whereas they erroneously +call it Christ, the light of Christ, faith, grace, hope, the spirit, +the word that is nigh, &c. you give it the names due thereto, viz. +A complexion or complication and combination of all the virtue +of the soul, the human nature, the dictates of it, the principles +of reason, such as are self-evident, than which there is nothing +mankind doth naturally assent to (p. 6-11). Only here, as I have +said, you glorify your errors also, with names and titles that +are not to be found, but in your own deluded brains: as that the +virtues of the souls can keep themselves incommixed, that there is +yet in us the purity of the humane nature, or such a disposition, +that can both by light and power give a man to see, and powerfully +incline him to, and bring him under the government of all those +good and practical principles, that are made known either by +revelation, nature, or the use of reason. + +But I say, these principles thus stated by you, being the principles, +and the goodness of this world, and such as have not faith, but +the law; not the Holy Ghost, but humane nature in them; they cannot +be those which you affirm, was or is the design, the great, the +only, and ultimate design of Christ, or his gospel to promote, and +propagate in the world; neither with respect to our justification +before God from the curse; neither with respect to the workings +of his Spirit, and the faith of Jesus in our hearts, the true +gospel or evangelical holiness. + +First, It is not the righteousness that justifieth us before God +from the curse; because it is that which is properly our own; and +acted and managed by principles of our own, arising originally in +the roots of it, from our own. There is the righteousness of men, +and the righteousness of God: that which is the righteousness of +men, is that which we do work from matter and principles of our +own; but that which is the righteousness of God, is that which +is wrought from matter and principles purely divine, and of the +nature of God. Again, that which is our own righteousness, is +that which is wrought in and by our own persons as men; but that +which is the righteousness of God, is that which is wrought in +and by the second person in the Trinity, as God and man in one +person; and that resideth only in that person of the Son. I speak +now of the righteousness by which we stand just before God, from +the curse of the law. Now this righteousness of ours, our own +righteousness, the apostle always opposeth to the righteousness of +God, saying, 'They going about to establish their own righteousness, +have not submitted themselves unto the righteousness of God' (Rom +9:3). Father, This righteousness of our own, Paul counts loss +and dog's-meat, in comparison of that other, far more glorious +righteousness, which he calleth as it is in truth, the righteousness of +God (Phil 3:7-9), which as I said but now, resideth in the person +of the Son. Therefore (saith Paul) I cast away my own righteousness, +and do count it loss, and 'but dung, that I may win Christ, and be +found in him, not having mine own righteousness, which is of the +law, but that which is through the faith of Christ, the righteousness +which is of God by faith.' The righteousness therefore, that is +our own, that ariseth from matter and principles of our own (such +as that which you have described) justifieth us not before God +from the curse. + +Second, The righteousness that you have described, justifieth us +not, as before, because it is the righteousness which is of the +moral law, that is, it is wrought by us, as walking in the law. +Now it mattereth not, whether you respect the law in its first +principles, or as it is revealed in the table of the ten commandments, +they are in nature but one and the same, and their substance and +matter is written in our hearts, as we are men. Now this righteousness, +the apostle casteth away, as was shewn before; 'Not having mine +own righteousness (saith he) which is of the law'; why? Because +the righteousness that saveth us from the wrath of God, is +the righteousness of God; and so a righteousness that is without +the law. 'But now the righteousness of God without the law is +manifested, being witnessed by the law and the prophets; even the +righteousness of God, which is by faith of Jesus Christ unto all +and upon all them that believe' (Rom 3:21,22). The righteousness of +God without the law; the righteousness of Christ who is naturally +God; wherefore such a righteousness as was accomplished by him that +was Lord, and the very God of the law; whose nature was infinite, +and not that which the law could command or condemn; neither was +the command of the law, the great and principal argument with him, +no, not in its first and highest principles, to do or continue to +do it; but even that which the law commanded of us, that he did, +not by the law, but by that spirit of life, that eternal spirit, and +Godhead, which was essential to his very being: He did naturally +and infinitely that which the law required of us, from higher, +and more mighty principles than the law could require of him: for +I should reckon it a piece of prodigious blasphemy to say, that the +law could command his God; the creature, his Lord and Creator: but +this Lord God, Jesus Christ, even he hath accomplished righteousness, +even righteousness that is without, that is above, higher, and +better than that of the law; and that is the righteousness that is +given to, and put upon all them that believe. Wherefore the Lord +Jesus Christ, in his most blessed life, was neither prompted to +actions of holiness, nor managed in them, by the purity of humane +nature, or those you call first principles of morals, or as he was +simply a reasonable creature; but being the natural Son of God, +truly, and essentially, eternal as the Father; by the eternal +Spirit, his Godhead, was his manhood governed, and acted, and +spirited to do and suffer. 'He through the eternal Spirit offered +himself without spot to God' (Heb 9:14); which offering respects +not only his act of dying, but also that by which he was capacitated +to die without spot in his sight; which was the infinite dignity, +and sinlessness of his person; and the perfect justice of his +actions. Now this person, thus acting, is approved of, or justified +by the law to be good: for if the righteousness of the law be +good, which law is but a creature, the righteousness of the Lord, +the God of this law, must needs be much more good; wherefore here +is the law, and its perfection swallowed up, even as the light of +a candle, or star is swallowed up by the light of the sun. Thus +then is the believer made, not the righteousness of the law, 'but +the righteousness of God in Christ' (2 Cor 5:21), because Christ +Jesus, who is the righteousness of the Christian, did walk in this +world, in, and under the law; not by legal and humane principles, +which are the excellences of men, but in, and by those that are +divine, even such as were, and are of his own nature, and the +essence of his eternal Godhead. This is the righteousness without +the law, accomplished by a person and principles, far otherwise, +than is he, or those you make description of; and therefore yours +cannot be that, by which we stand just before the justice of God +without the law. Now if it be a righteousness without the law, +then it is a righteousness without men, a righteousness that cannot +be found in the world; for take away the law, the rule, and you +take away, not only the righteousness, but that by which men, +as men, work righteousness in the world: 'Mine own righteousness +which is of the law.' The righteousness then by which a man must +stand just in the sight of God from the curse, is not to be found +in men, nor in the law, but in him, and him only, who is greater, +and also, without the law; for albeit, for our sakes he became +under the law, even to the curse and displeasure of God; yet the +principles by which he walked in the world to Godward, they were +neither humane, nor legal, but heavenly, and done in the Spirit of +the Son. Wherefore it is not the righteousness you have described, +by which we stand just before God. + +Third, The righteousness you have described, cannot be that which +justifieth us before God, because of its imperfections, and that +both with respect to the principle, and the power with which it +is managed: for though you have talked of a sound complexion of +soul, the purity of the humane nature, and that with this addition +of power, as to be able to keep itself incommixt with that which +is not of itself; yet we Christians know, and that by the words +of God, that there is in man, as man, now no soundness at all, +but from the crown of the head, to the sole of the foot, botches +and boils, putrefactions and sores (Isa 1:6). We are ALL an unclean +thing, and our righteousness as filthy ulcerous rags (Isa 64:6). +'If there had been a law given which could have given life, verily +righteousness should have been by the law' (Gal 3:21). Could a +man perform the law to the liking of the justice of the eternal +majesty, then would the law give life to that man; but because +of the perfection of an infinite justice, and the weakness and +unprofitableness of the law through our flesh (Rom 8:3), therefore, +though you speak yet farther of the excellency of your sound +complexion, and of the purity of the human nature, you must fly +from yourself, to another righteousness for life, or at the last +stick in the jaws of death and everlasting desperation. 'For by +the works of the law shall no flesh be justified' (Gal 2:16). + +It is therefore no better than error, thus to ascribe to poor +man, 'that hath drank iniquity like water,' a soundness of soul, +a purity of human nature. Wherefore Jude saith of you, and of all +such naturalists, 'That even in the things that you know naturally, +as the brute, in them you corrupt yourselves' (Jude 10), even +in the very principles, the first or original dictates of your +nature or humanity. There is none that understandeth or is good, +therefore there is none that doth good, no not one: that is, none +as continuing in a natural state; none by the power or principles +of nature; for he meaneth here, in your own sense, as men by +natural principles have to do with the justice of the law. + +Fourth, The righteousness which you have described cannot be that +which justifieth us before God, because it is that which is not +of faith. 'The law is not of faith: but, The man that doeth them +shall live in them' (Gal 3:12). The apostle also in the 10th chapter +of the Romans tells us, that the righteousness that is completed +by doing the law is one, and another besides the righteousness +of faith. For faith in the justification of a sinner from the +curse and wrath of God, respecteth only the mercy of God, and +forgiveness of sins for the sake of Christ. 'God for Christ's sake +hath forgiven him that is enabled to believe, that is, trust to, +and venture the eternal concern of his soul upon the righteousness +that is no where to be found, but in the person of the Son of God.' +For there is justice more than answerable to all the demands of +the law, and equal to the requirements of the eternal justice of +God, and he is our justice; he is made unto us of God, righteousness, +or justice; that is, the righteousness or justice that is in him, +is by God accounted the man's that shall accept thereof by faith, +that he might be made the justice or righteousness of God in him. +For the righteousness that saveth a sinner from damnation must +be equal to that in the eternal Deity: But where can that be found +but in him that is naturally God, as is indeed the Son of the Father; +in him, therefore, and not in the law, there is a righteousness +fit for faith to apply to. Besides, the law is not, neither can +be, the object of faith to men; for that which is the object of +faith (I speak now as to justifying righteousness) it must be a +righteousness already completed, and as I said, a righteousness +to be received and accepted, being now perfected and offered, and +given to us by the kindness and mercy of God; but a man may believe +long enough in the law, before that performs for him a perfect +righteousness. The law can work nothing unless it be wrath. 'No +thou must work by, and not believe in, the law' (Rom 4). Besides, +all that cometh out of the mouth of the law is, 'Cursed is every +one that continueth not in all things which are written in the +book of the law to do them' (Gal 3:10), which no man is capable +of doing, so as to escape the curse by doing, that hath once, or +first transgressed the same. Wherefore it is a vain thing, yea an +horrible wickedness in you, thus to abuse the law, and the weakness +of man, by suggesting that the only, the ultimate, or grand design +of Christ Jesus was, or is, the promoting of a righteousness by +the law, that is performed by humane principles in us.[8] + +I could double, yea ten times double the number of these arguments +against you, but I will pass from this to the second thing. 'The +righteousness you have described, is not the true gospel inward +holiness.' + +I told you before, that the principles which you have described, +are not evangelical principles; and now I will add, that as they +are not such in themselves, so neither do they fetch in, or obtain +by our adhering to them, those things which alone can make, or +work in the soul, those truly gospel inward acts of holiness. + +[Things essential to inward gospel holiness.] + +There are three things which are essential to the inward gospel +holiness; of which as your description is utterly destitute, +so neither can they by that be obtained, or come into the heart. +1. The Holy Ghost. 2. Faith in Christ. 3. A new heart, and a new +spirit. + +Without these three, there is no such thing as gospel holiness in +man, as before I have also hinted at. But now as there are none +of these three found in your description of inward holiness; so +neither can you, or others, by all your inclinations, either to +those you call first principles of natural reason, or the dictates +of human nature, obtain or fetch into the soul the least dram of +that which is essential, to that which is indeed according to the +gospel description of inward gospel holiness, as will further be +manifest in this that followeth. + +1. The Holy Ghost is not obtained by your description, that consisting +only in principles of nature, and in putting forth itself in acts +of civility and morality. When the apostle would convince the +bewitched Galatians, that your doctrine which was also the doctrine +of the false apostles, was that, which instead of helping forward, +did hinder, and pervert the gospel of Christ; he applieth himself +to them in this manner. 'This only would I learn of you, Received ye +the Spirit by the works of the law, or by the hearing of faith?' +(Gal 3:2) By the works of the law, that is, by putting of your +principles into practice. Nay, may I not add, by putting of your +principles into practice, by a more bright and clear rule, than +in the beginning of your description is inserted by you; for the +law as written and engraven in stones, with the addition of all +the Mosaical precepts, was a more ample, and full discovery of the +mind of God, than can be obtained by your virtues of soul, your +purity of human nature, or the first principles of morals, as +they are written in the heart of man; and originally dictates of +human nature (Rom 3:1-3). Yet by these, by following these, by +labouring to live up to the light of these, their own experience +told them, that they neither could, nor did obtain the enjoyment +of the Holy Ghost; but that rather their now declining the word of +faith, by which indeed they receive it at first (whatever pretences +of holiness, and godliness were the arguments to prevail with +them so to do) was in truth none other but the very witchcraft, +and enchantments of the devil. + +Farther, The apostle sets this your spirit and principles, and +that which indeed is the Spirit of God, in a line diametrically +opposite one against another; yea the receiving of the one, opposeth +the receiving of the other. 'Now we have received, [saith he] not +the spirit of the world,' (that is, your spirit, and principles +of humanity) to walk by it, or live in it; 'but the Spirit which +is of God; that we may know the things that are freely given to +us of God' (1 Cor 2:12). But what is the spirit of the world? He +tells us in the verse before, it is the spirit of a man; which +Solomon calls, 'the candle of the Lord; searching all the inward +parts of the belly' (Prov 20:27), by human principles, good motions +to moral duties, workings of reason, dictates of nature to obey +God as Creator. These things flow from the spirit of a man, which +is the spirit of all the world. They that preach, or speak by this +spirit, they preach or speak of the world, of the virtues of the +world; and the world, 'the whole world heareth them,' or know in +themselves what they say (1 John 4:5). + +Now when this spirit is received, embraced, and followed, as the +spirit that is of God, then it must be branded with the mark of the +spirit of error, and of antichrist; because the act in so doing, +is most wicked; yea, and Christ himself is made head against, by +it. + +But I say, the Holy Ghost is not obtained by these principles, +nor by the pursuit of them. + +2. Faith is not obtained by the pursuit of your principles, but +by hearing of another doctrine; he that presseth men to look to, +and live by the purity of human nature, principles of natural +reason, or by the law, as written in the heart, or bible; he sets +the word of faith out of the world; for these doctrines are as +opposite, as the spirits I spake of before; 'For Moses describeth +the righteousness which is of the law, That the man which doeth +those things shall live by them.' Now he that receiveth this law, +to do, and live by; he hath set up, and is in pursuit of a doctrine +of another nature, than that which is called the righteousness +of faith; that being such, as for justification, and deliverance +from the curse, maketh no mention at all of hearing the law, or of +doing good works; but of hearing of the mercy of God, as extended +to sinners; and of its coming to us through the death, and +resurrection of Christ Jesus. 'The righteousness which is of faith, +speaketh on this wise, Say not in thine heart, Who shall ascend +into heaven? [that is, to bring Christ down from above:] or, Who +shall descend into the deep? [that is, to bring up Christ again +from the dead]. But what saith it? The word is nigh thee, even +in thy mouth, and in thy heart: that is, the word of faith, which +we preach; That if thou shalt confess with thy mouth the Lord +Jesus, and shalt believe in thine heart that God hath raised him +from the dead, thou shalt be saved' (Rom 10:5,9). This then is the +doctrine of faith, or the righteousness with which faith hath to +do. Now as old covenant-works are begotten in men by the doctrine +of works; so faith is begotten by the doctrine of faith. Therefore +after he had said, 'faith cometh by hearing'; he insinuates it +to be the hearing the preaching of the gospel of peace (peace by +the blood of the cross) and the glad tidings of good things (vv +14-17), of good things promised for the sake of the Lord Jesus; +not for the sake of good deeds done of us, by human principles, +or the dictates of our nature. + +Faith, Then the second essential, comes into the heart, not by +the preaching, or the practice of your principles; but by another, +a higher, and far more heavenly doctrine. And hence the apostle +completely puts the difference betwixt the worker of good works +in the spirit of the law, and the believer that taketh hold of +grace by Christ, that he may be saved thereby. The one he calls +'Them that are of the works of the law'; the other, 'They which +are of faith' (Gal 3). This being done, he tells us, that as they +differ in the principles, to wit, of faith and works, so they shall +differ in conclusion: 'For the law is not of faith, the promise +is only made to faith; therefore, they only that are of faith, +are blessed with faithful Abraham.' + +3. The third essential is, a new heart, and a new spirit or mind; +and this also comes not by your principle, that being but the old +covenant that gendereth to bondage, and that holds its Ishmaels +under the curse for ever: there comes no new heart by the law, +nor new spirit. It is by the new covenant, even the gospel, that +all things are made new (Jer 31:33; Eze 36; Heb 8:8; 2 Cor 5:17-19). + +The apostle, after a large discourse of the two ministrations, and +their excellencies (2 Cor 3), tells us that the heart is nothing +changed, so long as it abideth in the works of the law, but remaineth +blind and ignorant: 'Nevertheless [saith he] when it shall turn +[from the law] to the Lord, the vail shall be taken away.' But +what is it to turn from the law to the Lord? Why, even to leave +and forsake your spirit and principles, and works from those +principles, and fly to the grace and merits; 'the glory of the +Lord Jesus Christ.' Now when the heart is turned to Christ, then +the vail of Moses is taken off; wherefore then the soul 'with open +face beholding as in a glass the glory of the Lord, is changed--from +glory to glory, even as by the Spirit of the Lord' (2 Cor 3:14,18). + +Objection. But it seems a paradox to many, that a man should +live to the law, that is, devote himself to the works of the ten +commandments, the most perfect rule of life; and yet not be counted +one changed, or new. + +Answer. Though it seemeth an untruth, yet it is most true, that +by the works of the law, no heart is made new, no man made new. +A man from principle of nature and reason, (which principles are +of himself, and as old) may give up himself to the goodness of +the law: yet these principles are so far off from being new, that +they are as old as Adam in Paradise; and come into the world with +all the children of men. To which principles the law, or the first +principles of morals, so equally suit, that, as you have said (p. +8), 'they are self-evident, than which there is nothing mankind +doth more naturally assent to' (p. 11). Now nature is no new +principle, but an old: even our own, and of ourselves. The law +is no new principle, but old, and one with ourselves (as also you +well have called it) 'first written in men's hearts, and originally +dictates of human nature.' Let a man then be as devout, as +is possible for the law, and the holiness of the law. Yet if the +principles from which he acts, be but the habit of soul, the purity +(as he feigns) of his own nature; principles of natural reason, +or the dictates of human nature; all this is nothing else but +the old gentleman in his holiday clothes: the old heart, the old +spirit, the spirit of the man, not the spirit of Christ, is here. + +And hence the apostle, when he would shew us a man alive, or made +a new man indeed; as he talketh of the Holy Ghost and faith, so he +tells us such are dead to the law, to the law, as a law of works; +to the law as to principles of nature. 'Wherefore, my brethren, ye +also are become dead to the law [the moral law, and the ceremonial +law] by the body of Christ, that ye should be married to another +[another than the law] even to him who is raised from the dead, +that we should bring forth fruit unto God' (Rom 7:4). + +Ye are become dead to the law. Dead to the law! Why? That you should +be married to another. Married to another! Why? 'That you should +bring forth fruit unto God.' But doth not a man bring forth fruit +unto God, that walketh orderly according to the ten commandments? +No, if he do it before faith make this in the spirit of a man, +by the dictates of human nature, respecting the law, as that, by +the obeying of which, he must obtain acceptance with God. This +is bringing forth fruit unto himself; for all that he doth, he +doth it as a man, as a creature, from principles natural, and of +himself, his own, and for none other than himself; and therefore +he serveth in an old spirit, the oldness of the letter, and for +himself. But now (that is, ye being dead to the law, and married +to Christ) that (the law) being dead; by which (while in ourselves) +we were held; now we are delivered from that law, both as to its +curse and impositions, as it stands a law of works in the heart +of the world; we serve in newness of the spirit, 'and not in the +oldness of the letter' (v 6). A man must first then be dead to +your principles, both of nature and the law; if he will serve in +a new spirit, if he would bring forth fruit unto God.[9] Wherefore +your description of the principle of holiness in man, and also +the principles by which this holiness is put forth by him into +righteous nets; they are such as are altogether void of the true +essentials of inward gospel-holiness and righteousness. + + +[FOWLER'S ASSERTION THAT THE GRAND, THE ONLY AND ULTIMATE DESIGN +OF THE GOSPEL OF CHRIST IS TO RE-PRODUCE MAN'S ORIGINAL RIGHTEOUSNESS +EXAMINED AND CONFUTED.] + +But there is one thing more in this description, or rather effect +thereof, which I shall also inquire into: and that is your saying, +'As it was the errand of Christ to effect our deliverance out of +that sinful state we had brought ourselves into: so to put us again +into possession of that holiness which we had lost' (p. 12). The +proof of this position is now your next business; that is, if I +understand your learning, the remaining part of your book, which +consisteth of well nigh 300 pages, is spent for proof thereof; which +I doubt not but effectually to confute with less than 300 lines. +Only first by the way, I would have my reader to take notice that +in this last clause, (to put us again into possession of that +holiness which we had lost) is the sum of all this large description +of his holiness in the foregoing pages; that is, the holiness +and righteousness that Mr. Fowler hath been describing; and adds, +that Christ's whole business when he came into the world was, as +to effect our deliverance from sin; 'so to put us again in possession +of that holiness which we had lost.' The holiness therefore +that here he contendeth for, is that, and only that which was in +Adam before the fall, which he lost by transgression; and we by +transgressing in him. A little therefore to inquire into this, if +perhaps his reader and mine may come to a right understanding of +things. + +First then, Adam before the fall, even in his best and most sinless +state, was but a pure natural man, consisting of body and soul; +these, to use your own terms, were his pure essentials: (p. 11) +in this man's heart, God also did write the law; that is, as you +term them, the first principles of morals (p. 8). This then was +the state of Adam, he was a pure natural man; made by God sinless; +all the faculties of his soul and members of his body were clean. +'God made man upright' (Eccl 7:29). But he made him not then a +spiritual man; 'the first Adam was made a living soul,' 'howbeit +that was not first which is spiritual; but that which is natural, +and afterward that which is spiritual: The first man is of the +earth, earthy' (1 Cor 15:45-47). A living soul he was; yet but a +natural man, even in his first and best estate; but earthly, when +compared with Christ, or with them that believe in Christ. So then, +the holiness of Adam in his best estate, even that which he lost, +and we in him, it was none other, than that which was natural, +even the sinless state of a natural man. This holiness then was +not of the nature of that, which hath for its root the Holy Ghost; +for of that we read not at all in him, he only was indued with a +living soul; his holiness then could not be gospel, nor that which +is a branch of the second covenant: his acts of righteousness, were +not by the operations of the Spirit of grace, but the dictates of +the law in his own natural heart. But the apostle when he treateth +of the christian inherent holiness; first excluding that in Adam, +as earthly; he tells us, it is such as is in Christ: 'As is the +earthy, such are they that are earthy; and as is the heavenly, such +are they that are heavenly.' Let then those that are the sons of +Adam, in the state of nature as he, though not so pure, and spotless +as he, be reckoned to bear his image and similitude: but let them +that are the children of Christ, though not so pure as he, bear +the image and similitude of Christ: 'for they are conformable to +the image of the Son of God' (Rom 8:29). The holiness therefore +that was in Adam, being but that which was natural, earthly, and +not of the Holy Ghost, cannot be that which Christ came into the +world to give us possession of. + +Second, Adam in his best, and most sinless state, was but a type +or figure: 'The figure of him that was to come' (Rom 5:14). A +type in what? A type or figure doubtless, in his sinless and holy +estate, a type and figure of the holiness of Christ: But if Christ +should come from heaven, to put us in possession of this sinless +holiness that was in Adam, or that we lost in him: to what more +would his work amount, than to put us into the possession of +a natural, figurative, shadowish righteousness or holiness. But +this he never intended; therefore it is not the possessing of his +people with that holiness, that was the great errand Christ came +into the world upon. + +Third, The holiness and righteousness that was in, and that we +lost by, Adam before the fall; was such as stood in, and was to +be managed by his natural perfect compliance with a covenant of +works. For, 'Do this sin and die,' were the terms that was from +God to Adam. But Christ at his coming brings in another, a better, +a blessed covenant of grace; and likewise possesseth his children, +with the holiness, and privileges of that covenant; not with +Adam's heart nor Adam's mind; but a new heart, a new spirit, +a new principle to act by, and walk in a new covenant. Therefore +the holiness that was in Adam before, or that we lost in him by +the fall, could not be the holiness that Christ at his coming made +it his great or only business to put us in possession of. + +Fourth, The holiness that was in Adam before, and that we lost in +him by the fall, was such as might stand with perfect ignorance +of the mediation of Jesus Christ: for Christ was not made known to +Adam as a Saviour, before that Adam was a sinner; neither needed +he at all to know him to be his Mediator, before he knew he +had offended (Gen 3). But Christ did not come into the world to +establish us in, or give us possession of such holiness as might +stand with perfect ignorance of his Mediatorship. No; the holiness +that we believers have, and the righteous acts that we fulfil, +they come to us, and are done by us, through the knowledge of the +Lord Jesus, and of his being the Messias promised (Eph 4:21,22; +2 Peter 1:3). + +Fifth, The holiness that was in Adam, was neither given him +through the promise, neither encouraged by the promise. Adam had +no promise to possess him with a principle of holiness; it came +to him by creation; neither had he any promise to strengthen or +encourage him in holiness. All he had was instructions concerning +his duty, and death threatened if he did it not (Gen 2:15-17). +But Christ came not to give us possession of an holiness or +righteousness, that came to us by our creation, without a promise; +and that hath no promise to encourage us to continue therein; but +of an holiness that comes to us by the best of promises, and that +we are encouraged to by the best of promises. Therefore it was not +his great errand when he came from heaven to earth, to put us in +possession of that promiseless holiness that Adam had before, and +that was lost in him by the fall. + +Lastly, In a word; the holiness that Adam had before, and that we +lost in him by the fall; it was a natural shadowish old covenant, +promiseless holiness; such as stood and might be walked in, while +he stood perfectly ignorant of the Mediator Christ. Wherefore it +is rather the design of your Apollo the devil,[10] whom in p. 101 +you bring forth to applaud your righteousness; I say, it is rather +his design than Christ's, to put men upon an endeavour after a +possession of that: for that which is truly evangelical, is the +spiritual, substantial, new covenant promised holiness; that which +cometh to us by, and standeth in the Spirit, faith and knowledge +of the Son of God, not that which we lost in Adam. Wherefore the +song which there you learnt of the devil, is true, in the sense +he made it, and in the sense for which you bring it; which is, to +beget in men, the highest esteem of their own human nature; and +to set up this natural, shadowish, promiseless, ignorant holiness, +in opposition to that which is truly Christ's. + +To dwell in heaven doth not more please him, than Within the souls +of pious mortal men. + +This is the song; but you find it not in Matthew, Mark, Luke, or +John, but among the heathens who were his disciples, and who were +wont to inquire at his mouth, and learn of him. + +Thus have I razed the foundation of your book, even by overthrowing +the holiness, and righteousness, which by you is set up, as +that which is the only true gospel, and evangelical. Wherefore +it remaineth, that the rest of your book, viz. whatever therein +is brought, and urged for the proof of this your description of +holiness, &c. it is but the abuse of Christ, of scripture, and +reason; it is but a wresting and corrupting the word of God, both +to your own destruction, and them that believe you. + +[Fowler's insidious errors routed.] + +But to pass this, and to come to some other passages in your book; +and first to that in p. 5 where you say, + +'The holiness, which is the design of the religion of Christ +Jesus,--is not such as is subjected in any thing without us, or +is made ours by a mere external application,' &c. + +Answer. 1. These words secretly smite at the justification that +comes by the imputation of that most glorious righteousness that +alone resideth in the person of the Lord Jesus; and that is made +ours by an act of eternal grace, we resting upon it by the faith +of Jesus. + +2. But if the holiness of which you speak, be not subjected in +any thing without us; then it is not of all that fulness which it +pleased the Father should dwell in Christ: for the holiness and +righteousness, even the inward holiness that is in saints, it is +none other than that which dwelleth in the person of the Son of +God in heaven: neither doth any man partake of, or enjoy the least +measure thereof, but as he is united by faith to this Son of God, +the thing is as true in him as in us; in him as the head, and +without measure (1 John 2:8); and is originally seated in him, +not in us. 'Of his fulness have all we [saints] received, and +grace for grace' (John 1:16). Wherefore the holiness that hath +its original from us, from the purity of the human nature (which +is the thing you aim at) and that originally, as you term it, is +the dictates thereof, is the religion of the Socinians, Quakers,[11] +&c., and not the religion of Jesus Christ. + +And now I will come to your indifferent things, viz., those which +you call 'positive precepts'; things, say you, 'of an indifferent +nature; and absolutely considered, are neither good, nor +evil;--but are capable of becoming so; only by reason of certain +circumstances': of these positive indifferent precepts, you say, +you know but three in the gospel; but three, that are purely so, +viz., 'That of going to God by Christ, and the institutions of +baptism, and the Lord's Supper.' This we have in p. 7 and 9. + +Answer. These words, as I hinted before, are highly derogatory to +the Lord, the King of glory; and trample as much upon the blood +of the Son of God, as words can likely do. For, + +1. If going to God by Christ, be in itself but an indifferent +thing, then, as I also hinted before, it is not of the substance +of Christianity; but a man may be truly a Christian without it; +may be saved, and go to heaven without it; this is in truth the +consequence of your words: for things purely of an indifferent +nature, do not in themselves either make or mar the righteousness +that justifieth us from the curse before God. Wherefore, by your +argument, if a man remain ignorant of that positive precept, +of 'coming to God by Christ'; he remaineth ignorant but of an +indifferent thing, a thing that in itself is neither good nor evil, +and therefore not essentially material to his faith or justifying +righteousness. + +2. An indifferent thing in itself is next to nothing, neither good +nor evil then, but a thing betwixt them both. + +Then is the blood of the Lord Jesus, in itself, of no value at +all; nor faith in him, of itself, any more than a thing of nought; +their virtue and goodness only dependeth upon certain circumstances +that make them so. For the indifferency of the thing lieth not +simply in coming to God, but in coming to him by Christ: coming +otherwise to God, even in this man's eyes, being the all in all; +but in this coming, in coming to him by Christ, there lieth the +indifferency. I marvel what injury the Lord Jesus hath done this +man, that he should have such indifferent thoughts of coming to +God by him? + +But hath he no better thoughts of his own good deeds, which are +by the law? Yes, doubtless, for those (saith he) 'are of an +indispensable, and eternal obligation, which were first written +in men's hearts, and originally dictates of human nature' (p. 8). +Mark, not a dictate of human nature, or necessary conclusion or +deduction from it, is of an indifferent, but of an indispensable; +not of a transient, but of an eternal obligation. It is only +going to God by Christ, and two other things that he findeth in +the gospel, that of themselves are of an indifferent nature. + +But how indifferent? Even as indifferent in itself as the blood of +a silly sheep, or the ashes of an heifer; for these are his very +words. 'SUCH [that is, such ordinances as in themselves are of an +indifferent nature] were all the injunctions and prohibitions of +the ceremonial law; and some few such we have under the gospel' +(p. 7). Then, in p. 9 he tells you what these positive precepts +under the gospel, or things indifferent, are: 'THAT of going to +God by Christ, is one; and the other two, are the institutions +of baptism, and the Lord's supper.' Such therefore as were the +ceremonies of the law, such, even such, saith he, is that of going +to God by Christ, &c. + +Wherefore, he that shall lay no more stress upon the Lord Jesus +to come to God by, than this man doth, would lay as much, were the +old ceremonies in force, upon a silly sheep, as upon the Christ +of God. For these are all alike positive precepts, such as were +the ceremonies of the law, things in themselves neither good nor +evil, but absolutely considered of an indifferent nature. + +So that to come to God by Christ, is reckoned, of itself, by him, +a thing of a very indifferent nature, and therefore this man cannot +do it, but with a very indifferent heart; his great, and most +substantial coming to God, must needs be by some other way (John +10:1). But why should this THIEF love thus to clamber, and seek +to go to God by other means; such which he reckoneth of a more +indispensable nature, and eternal; seeing Christ only, as indifferent +as he is, is the only way to the Father. 'I am the way, [saith he] +the truth and the life; no man cometh to the Father but by me.' +If he be the only way, then there is none other; if he be thus +the truth, then is all other the lie; and if he be here the life, +then is all other the death; let him call them indispensable and +eternal never so often. + +So then, how far off this man's doctrine is, of sinning against +the Holy Ghost, let him that is wise consider it. For if coming +to God by Christ, be in itself but a thing indifferent, and only +made a duty upon the account of certain circumstances; then, to +come to God by Christ, is a duty incumbent upon us only by reason +of certain circumstances; not that the thing in itself is good, or +that the nature of sin, and the justice of God, layeth a necessity +on us so to do. But what be these certain circumstances? For it +is because of these, if you will believe him, that God the Father, +yea, the whole Trinity, did consult in eternity, and consent, +that Christ should be the way to life: now, I say, it is partly +because by him was the greatest safety, he being naturally the +justice, wisdom, and power of God; and partly, because it would, +we having sinned, be utterly impossible we should come to God by +other means and live. He that will call these circumstances, that +is, things over and above besides the substantials of the gospel, +will but discover his unbelief and ignorance, &c. + +As for your saying, that Calvin, Peter Martyr, Musculus, Zanchy,[12] +and others, did not question, but that God could have pardoned +sin, without any other satisfaction, than the repentance of the +sinner (p. 84). It matters nothing to me, I have neither made my +creed out of them, nor other, than the holy scriptures of God. + +But if Christ was from before all worlds ordained to be the +Saviour, then was he from all eternity so appointed and prepared +to be. And if God be, as you say, infinitely (p. 136), and I will +add, eternally just; how can he pardon without he be presented +with that satisfaction for sin, that to all points of the highest +perfection doth answer the demands of this infinite, and eternal +justice? Unless you will say, that the repentance of a sinner +is sufficient to answer whatever could be justly demanded as a +satisfaction thereto; which if you should, you would in consequence +say, that man is, or may be in himself, just, that is, equal with +God; or that the sin of man was not a transgression of the law that +was given, and a procurer of the punishment that is threatened, +by that eternal God that gave it. (But let me give you a caution, +take heed that you belie not these men) Christ cries, 'If it +be possible let this cup pass from me' (Matt 26:39). If what be +possible? Why, that sinners should be saved without his blood (Heb +9:22; Luke 24:26; Acts 17:3). 'Ought not Christ to have suffered?' +'Christ must needs have suffered,' not because of some certain +circumstances, but because the eternal justice of God, could not +consent to the salvation of the sinner, without a satisfaction for +the sin committed.[13] Of which, more in the next, if you shall +think good to reply. + +Now, that my reader may see that I have not abused you in this +reply to your sayings, I will repeat your words at large, and +leave them upon you to answer it. + +You say, 'Actions may become duties or sins these two ways; first, +as they are compliances with, or transgressions of, divine positive +precepts: These are the declarations of the arbitrary will of God, +whereby he restrains our liberty, for great and wise reasons, in +things that are of an indifferent nature, and absolutely considered are +neither good nor evil; and so makes things not good in themselves +[and capable of becoming so only by reason of certain circumstances] +duties, and things not evil in themselves, sins. Such were all +the injunctions and prohibitions of the ceremonial law, and some +few such we have under the gospel' (p. 7). Then p. 9 you tell us, +that 'the reasons of the positive laws [that is, concerning things +in themselves indifferent] contained in the gospel are declared; +of which [say you] I know not above three that are purely so, viz. +That of going to God by Christ, and the institutions of baptism, +and the Lord's Supper.' + +Here now let the reader note, That the positive precepts, declarations +of the arbitrary will of God, in things of an indifferent nature, +being such, as absolutely considered, are neither good nor evil; +some few SUCH, say you, we have under the gospel, namely, that +of coming to God by Christ, &c. I am the more punctual in this +thing, because you have confounded your weak reader with a crooked +parenthesis in the midst of the paragraph, and also by deferring +to spit your intended venom at Christ, till again you had puzzled +him, with your mathematics and metaphysics, &c., putting in another +page, betwixt the beginning and the end of your blasphemy. + +Indeed, in the seventh chapter of your book, you make a great +noise of the effects and consequences of the death of Christ, as +that it was a sacrifice for sin, an expiatory, and propitiatory +sacrifice (p. 83). Yet, he that well shall weight you, and compare +you with yourself, shall find that words and sense, with you are +two things; and also, that you have learned of your brethren of +old, to dissemble with words, that thereby your own heart-errors, +and the snake that lieth in your bosom, may yet there abide the +more undiscovered. For in the conclusion of that very chapter, +even in and by a word or two, you take away that glory, that of +right belongeth to the death and blood of Christ, and lay it upon +other things. + +For you say, 'The scriptures that frequently affirm, that the +end of Christ's death was the forgiveness of our sins, and the +reconciling of us to his Father, we are not so to understand, +[those places where this is expressed] as if these blessings +were absolutely thereby procured for us any otherwise, than upon +condition of our effectual believing' (p. 91). + +I answer, By the death of Christ was the forgiveness of sins +effectually obtained for all that shall be saved, and they, even +while yet enemies, by that were reconciled unto God. So that, as +to forgiveness from God, it is purely upon the account of grace +in Christ; 'We are justified by his blood, we are reconciled to +God by the death of his Son' (Rom 5:9,10). Yea peace is made by +the blood of his cross (Cor 1:20), and God for Christ's sake hath +forgiven us (Eph 4:32). So then, our effectual believing is not +a procuring cause in the sight of God, or a condition of ours +foreseen by God, and the motive that prevaileth with him to forgive +us our manifold transgressions: Believing being rather that which +makes application of that forgiveness, and that possesseth the +soul with that peace that already is made for us with God, by the +blood of his Son Christ Jesus; 'Being justified by faith, we have +peace with God through our Lord Jesus Christ' (Rom 5:1). The peace +and comfort of it cometh not to the soul, but by believing. Yet +the work is finished, pardon procured, justice being satisfied +already, or before, by the precious blood of Christ. + +Observe, I am commanded to believe, but what should I believe? +Or what should be the object of my faith in the matter of my +justification with God? Why, I am to believe in Christ, I am to +have faith in his blood? But what is it to believe in Christ: and +what to have faith in his blood? Verily, To believe that while we +were yet sinners Christ died for us, that even then, when we were +enemies, we were reconciled to God by the death of his Son: To +believe that there is a righteousness already for us completed. + +I had as good give you the apostle's argument and conclusion in +his own language. 'But God commendeth his love toward us, in that, +while we were yet sinners, Christ died for us. Much more then, +being now justified by his blood, we shall be saved from wrath +through him' (Rom 5:8,9). And note that the word NOW respects the +same time with YET that went before. 'For if, when we were enemies, +we were reconciled to God by the death of his Son, much more, being +reconciled, we shall be saved by his life,' or intercession (Rom +5:10). + +Believing then, as to the business of my deliverance from the +curse before God, is an accepting of (1 Tim 1:15), a trusting to +(Eph 1:12,13), or a receiving (John 1:12), the benefit that Christ +hath already obtained for me; by which act of faith, I see my +interest in that peace that is made before with God by the blood +of his cross: For if peace be made already by his blood, then is +the curse taken away from his sight; if the curse be taken away +from his sight, then there is no sin with the curse of it to +be charged from God by the law, for so long as sin is charged by +the law, with the curse thereto belonging, the curse, and so the +wrath of God remaineth. + +'But [say you] Christ died to put us into a capacity of pardon' +(p. 91). + +Answer. True; but that is not all. He died to put us into the +personal possession of pardon: Yea, to put us into a personal +possession of it, and that before we know it. + +'But [say you] the actual removing of our guilt is not the necessary +and immediate result of his death' (p. 91). + +Answer. Yea, but it is from before the face of God, and from the +judgment and curse of the law; for before God the guilt is taken +away, by the death and blood of his Son, immediately, for all +them that shall be saved; else how can it be said we are justified +by his blood; he hath made peace by his blood. 'He loved us, and +washed us from our sins in his own blood' (Rev 1:5), and that we are +reconciled to God by the death of his Son; which can by no means +be; if, notwithstanding his death and blood, sin in the guilt, and +consequently the curse that is due thereto, should yet remain in +the sight of God. But what saith the apostle? 'God was in Christ, +reconciling the world to himself, not imputing their trespasses +unto them' (2 Cor 5:19). Those that are but reconciling, are not +yet reconciled: I mean, as Paul, not yet come aright over in their +own souls by faith; yet to these he imputeth not their trespasses: +Wherefore? because they have none: or because he forgiveth them +as they believe and work: Neither of both; but because he hath +first made his Son to be sin for them, and laid all the guilt +and curse of their sin upon him, that they might be made the +righteousness of God in him. Therefore even because by him their +sin and curse is taken off, from before the law of God; therefore, +God for the sake of Christ, seeketh for, and beseecheth the sinner +to be reconciled; that is, to believe in, and embrace his majesty. + +'No [say you] the actual removing of our guilt, is not the necessary +and immediate result of his death; but suspended until such time +as the forementioned conditions, by the help of his grace, are +performed by us' (p. 92). + +Answer. 1. Then may a man have the grace of God within him; yea, +the grace and mercy of the new covenant, viz. Faith, and the +like, that yet remaineth under the curse of the law; and so hath +yet his sins untaken away from before the face of God; for where +the curse is only suspended, it may stand there notwithstanding, +in force against the soul. Now, let the soul stand accursed, and +his duties must stand accursed: For first the person, and then +the offering must be accepted of God. God accepted not the works +of Cain, because he had not accepted his person (Gen 4:5). But +having first accepted Abel's person, he therefore did accept his +offering (Heb 11:4). And hence it is said, that Abel offered by +faith: He believed that his person was accepted of God, for the +sake of the promised Messias, and therefore believed also that +his offering should be accepted. + +2. Faith, as it respecteth justification in the sight of God, must +know nothing to rest upon but the mercy of God, through Christ's +blood: But if the curse be not taken away, mercy also hangeth in +suspense; yea, lieth as drowned, and hid in the bottom of the sea. +This doctrine then of your's overthroweth faith, and rusheth[14] +the soul into the works of the law, the moral law; and so quite +involveth it in the fear of the wrath of God, maketh the soul forget +Christ, taketh from it the object of faith; and if a miracle of +mercy prevent not, the soul must die in everlasting desperation. + +'But [say you] it is suspended till such time as the forementioned +conditions, by the help of his grace, are performed by us' (p. +92). + +Answer. Had you said the manifestation of it is kept from us, +it might, with some allowance, have been admitted; but yet the +revelation of it in the word, which in some sense may be called +a manifestation thereof, is first discovered to us by the word; +yea, is seen by us, and also believed as a truth recorded; before +the enjoyment thereof be with comfort in our own souls (1 John +5:11). + +But you proceed and say, 'Therefore was the death of Christ designed +to procure our justification from all sins past, that we might be +by this means provoked to become new creatures' (p. 92). + +Answer. That the death of Christ is a mighty argument to persuade +with the believer, to devote himself to God in Christ, in all +things, as becometh one that hath received grace and redemption +by his blood, is true; but that it is in our power, as is here +insinuated, to become new creatures, is as untrue. The new creature, +is of God; yea, immediately of God; man being as incapable to +make himself anew, as a child to beget himself (2 Cor 5:17,18). +Neither is our conformity to the revealed will of God, any thing +else, if it be right, than the fruit and effect of that. All things +are already, or before, become new in the Christian man. But to +return: + +After all the flourish you have made about the death of Christ, even +as he is an expiatory, and propitiatory sacrifice; in conclusion, +you terminate the business far short of that for which it +was intended of God: for you almost make the effects thereof but +a bare suspension of present justice and death for sin; or that +which hath delivered us at present from a necessity of dying, that +we might live unto God; that is, according as you have stated it. +'That we might from principles of humanity and reason, act towards +the first principles of morals, &c. till we put ourselves into a +capacity of personal and actual pardon.' + +Answer. The sum of your doctrine therefore is, that Christ by his +death only holds the point of the sword of justice, not that he +received it into his own soul; that he suspends the curse from us, +not that himself was made a curse for us, that the guilt might be +remitted by our virtues; not that he was made to be our sin: But +Paul and the New Testament, giveth us account far otherwise; viz. +'That Christ was made our sin, our curse, and death, that we by +him [not by the principles of pure humanity, or our obedience to +your first principles of morals, &c.] should be set free from the +law of sin and death' (2 Cor 5:21; Gal 3:13). + +If any object that Christ hath designed the purifying our hearts +and natures; I answer, + +But he hath not designed to promote, or to perfect that righteousness +that is founded on, and floweth from, the purity of our human nature; +for then he must design the setting up man's righteousness, that +which is of the law: and then he must design also the setting up +of that which is directly in opposition, both to the righteousness, +that of God is designed to justify us; and that by which we are +inwardly made holy. As I have shewed before. + +You have therefore, Sir, in all that you have yet asserted, shewed +no other wisdom than a heathen, or of one that is short, even of +a novice in the gospel. + +In the next place, I might trace you chapter by chapter; and at +large refute, not only the whole design of your book by a particular +replication to them; but also sundry and damnable errors, that +like venom drop from your pen. + +But as before I told you in general, so here I tell you again, +That neither the scriptures of God, the promise, or threatenings, +the life, or death, resurrection, ascension, or coming again of +Christ to judgment; hath the least syllable or tendency in them +to set up your heathenish and pagan holiness or righteousness; +wherefore your whole discourse is but a mere abuse of, and corrupting +the holy scriptures, for the fastening, if it might have been, +your errors upon the godly. I conclude then upon the whole, that +the gospel hath cast out man's righteousness to the dogs; and +conclude that there is no such thing as a purity of human nature, +as a principle in us, thereby to work righteousness withal. Farther, +It never thought of returning us again to the holiness we lost in +Adam, or to make our perfection to consist in the possession of +so natural, and ignorant[15] a principle as that is, in all the +things of the holy gospel; but hath declared another and far better +way, which you can by no means understand by all the dictates of +your humanity. + +I will therefore content myself at present with gathering up some +few errors, out of those abundance which are in your book; and so +leave you to God, who can either pardon these grievous errors, or +damn you for your pride and blasphemies. + +[Fowler's false quotations of scripture.] + +You pretend in the beginning of your second chapter, to prove your +assertion, viz. 'That the great errand that Christ came upon, was +to put us again into possession of that holiness which we had lost' +(p. 12). For proof whereof you bring John the Baptist's doctrine +(Matt 3:1,2), and the angel's saying to Zacharias (Luke 1:16,17), +and the prophet Malachi (3:1-3), in which texts there is as much +for your purpose, and no more, than there is in a perfect blank; +for which of them speak a word of the righteousness or holiness +which we have lost? Or where is it said, either by these mentioned, +or by the whole scripture, that we are to be restored to, and put +again into possession of that holiness? These are but the dictates +of your human nature. + +John's ministry was, 'To make ready a people prepared for the +Lord Jesus'; not to possess them with themselves and their own, +but now lost, holiness. And so the angel told his father, saying, +'Many of the children of Israel shall he turn to the Lord their +God': Not to Adam's innocency, or to the holiness that we lost by +him. Neither did the prophet Malachi prophesy that Christ at his +coming should put men again in possession of the holiness we had +lost. And I say again, as you here fall short of your purpose, so +I challenge you to produce but one piece of a text, that in the +least looketh to such a thing. The whole tenor of the scripture, +that speaks of the errand of Christ Jesus, tells us another +lesson, to wit, That he himself came to save us, and that by his +own righteousness; not that in Adam, or which we have lost in +him, unless you can say and prove that we had once, even before +we were converted, the holiness of Christ within us, or the +righteousness of Christ upon us. + +But you yet get on, and tell us, 'That this was also the prophesy +of the angel to Joseph (p. 14) in these words HE [Jesus] shall save +his people from their sins.' 'Not [say you] from the punishment +of them, although that be a true sense too; but not the primary, +but secondary, and implied only, and the consequence of the former +salvation' (p. 15). + +Answer. Thus Penn the quaker and you run in this, in one and the +self same spirit; he affirming that sanctification is antecedent +to justification, but not the consequence thereof. + +2. But what salvation? Why salvation? say you: First from the filth; +for that is the primary and first sense: justification from the +guilt, being the never-failing consequence of this. But how then +must Jesus Christ, first save us from the filth? You add in p. 16, +'That he shall bring in, instead of the ceremonial observations, +a far more noble, viz., An inward substantial righteousness: and +by abrogating that [namely of the ceremonies] he shall establish +only this inward righteousness.' This is, that holiness, +or righteousness you tell us of, in the end of the chapter going +before, that you acknowledge we had lost; so that the sum of all +that you have said, is, That the way that Christ will take to +save his people from their sins, is, first to restore unto them, +and give them possession of, the righteousness that they had lost +in Adam: and having established this in them, he would acquit them +also of guilt. But that this is a shameless error, and blasphemy, +is apparent, from which hath already been asserted of the nature +of the holiness, or righteousness, that we have lost, viz., That +it was only natural of the old covenant, typical: and such as might +stand with perfect ignorance of the mediation of Jesus Christ: and +now I add, That for Christ to come to establish this righteousness, +is alone, as if he should be sent from heaven, to overthrow, and +abrogate the eternal purpose of grace, which the Father had purposed +should be manifested to the world by Christ. But Christ came not +to restore, or to give us possession of that which was once our +own holiness, but to make us partakers of that which is in him, +'that we might be made partakers of HIS holiness.' Neither (were +it granted that you speak the truth) is it possible for a man to +be filled with inward gospel holiness, and righteousness, that yet +abideth, as before the face of God, under the curse of the law, +or the guilt of his own transgressions (Heb 12). The guilt must +therefore, first be taken off, and we set free by faith in that +blood, that did it, before we can act upon pure Christian principles. +Pray tell me the meaning of this one text; which speaking of +Christ, saith, 'Who when he had by himself purged our sins, sat +down on the right hand of the Majesty on high' (Heb 1:3). Tell +me, I say, by this text, whether is here intended the sins of all +that shall be saved? If so, what kind of a purging is here meant, +seeing thousands, and thousands of thousands, of the persons +intended by this act of purging were not then in being, nor their +personal sins in act? And note, he saith, he purged them, before +he sat down at the right hand of God: purging then, in this place, +cannot first, and primarily, respect the purging of the conscience: +but the taking, the complete taking of the guilt, and so the curse +from before the face of God, according to other scriptures: 'He +hath made him to be sin, and accursed of God for us.' Now he being +made the sin which we committed, and the curse which we deserved; +there is no more sin nor curse; I mean to be charged by the law, +to damn them that shall believe, not that their believing takes +away the curse, but puts the soul upon trusting to him, that +before purged this guilt, and curse: I say, before he sat down on +the right hand of God; not to suspend, as you would have it, but +to take away the sin of the world. 'The Lord hath laid upon him +the iniquities of us all' (Isa 53:6). And he bare them in his +own body on the tree (1 Peter 2:24): nor yet that he should often +offer himself; for then must he often have suffered since the +foundation of the world: but now, (and that at once,) in the end +of the world hath he appeared, to put away sin, by the sacrifice +of himself (Heb 9:24-26). Mark, he did put it away by the sacrifice +of his body and soul, when he died on the cross: but he could +not then put away the inward filth of those, that then remained +unconverted; or those that as yet wanted being in the world. The +putting away of sin therefore, that the Holy Ghost here intendeth, +is, such a putting of it away, as respecteth the guilt, curse, and +condemnation thereof, as it stood by the accusations of the law, +against all flesh before the face of God; which guilt, curse, and +condemnation, Christ himself was made in that day, when he died +the death for us. And this is the first and principal intendment +of the angel, in that blessed saying to godly Joseph, concerning +Christ; 'He shall save his people from their sins'; from the +guilt and curse due to them, first: and afterwards from the filth +thereof. This is yet manifest, further; because the heart is +purified by faith, and hope (Acts 15:9; 1 John 3:3). Now it is +not the nature of faith; I mean, of justifying faith, to have any +thing for an object; from which it fetcheth peace with God, and +holiness before, or besides the Christ of God himself; for he is +the way to the Father: and no man can come to the Father, but by +him. Come; that is, so as to find acceptance, and peace with him: +the reason is, because without his blood, guilt remains (Heb 9:22). +He hath made peace by the blood of his cross: so then, faith in +the first place seeketh peace. But why peace first? Because till +peace is fetched into the soul, by faith's laying hold on the blood +of Christ: sin remains in the guilt and curse, though not in the +sight of God, yet upon the conscience, through the power of +unbelief. 'He that believeth not, stands yet condemned' (John +3:18,19). Now, so long as guilt, and the curse in power remains, +there is not purity, but unbelief; not joy, but doubting; not +peace, but peevishness; not content, but murmuring, and angering +against the Lord himself. 'The law worketh wrath' (Rom 4:15). +Wherefore, as yet there can be no purity of heart, because that +faith yet wants his object. But having once found peace with God +by believing what the blood of Christ hath done; joy followeth; +so doth peace, quietness, content, and love; which is also the +fulfilling of the law: yet not from such dungish principles as +yours, for so the apostle calls them (Phil 3:8). But from the Holy +Ghost itself; which God, by faith, hath granted to be received by +them that believe in the blood of his Jesus. + +But you add, That Christ giveth, first repentance, and then +forgiveness of sins (p. 17). + +Answer. 1. This makes nothing for the holiness which we lost in +Adam: for the proof of which you bring that text (Acts 5:31). + +2. But for Christ to take way guilt, and the curse, from before the +face of God, is one thing; and to make that discovery, is another. + +3. Again, Christ doth not give forgiveness for the sake of that +repentance, which hath its rise, originally from the dictates +of our own nature, which is the thing you are to prove; for that +repentance is called the sorrow of this world, and must be again +repented of: but the repentance mentioned in the text, is that +which comes from Christ: But, + +4. It cannot be for the sake of gospel-repentance, that the +forgiveness of sins is manifested, because both are his peculiar +gift. + +5. Therefore, both faith, and repentance, and forgiveness of sins, +are given by Christ; and come to us, for the sake of that blessed +offering of his body, once for all. For after he arose from +the dead, having led captivity captive, and taken the curse from +before the face of God: therefore his Father gave him gifts for +men, even all the things that are necessary, and effectual, for +our conversion, and preservation in this world, &c. (Eph 4:8). + +This text, therefore, with all the rest you bring, falleth short +of the least shew of proof, 'That the great errand for which Christ +came into the world was--to put us in possession of the holiness +that we had lost.' + +Your third chapter is as empty of the proof of your design as +that through which we have passed: there being not one scripture +therein cited, that giveth the least intimation, that ever it +entered into the heart of Christ to put us again into possession +of that holiness which we had before we were converted: for such +was that we lost in Adam. + +You tell us the sum of all is, 'that we are commanded to add to +our faith, virtue,' &c. (p. 25). I suppose you intend a gospel +faith, which if you can prove Adam had before the fall, and that +we lost this faith in him; and also that this gospel faith is none +other, but that which originally ariseth from, or is the dictates +of human nature, I will confess you have scripture, and knowledge +beyond me. In the mean time you must suffer me to tell you, you +are as far in this from the mind of the Holy Ghost, as if you had +yet never in all your days heard whether there be a Holy Ghost +or no. + +Add to your faith. The apostle here lays a gospel principle, viz., +Faith in the Son of God: which faith layeth hold of the forgiveness +of sins, alone for the sake of Christ; therefore he is a great +way off, of laying the purity of the human nature, the law, as +written in the heart of natural man, as the principle of holiness; +from whence is produced good works in the soul of the godly. + +In your fourth chapter also (p. 28) even in the beginning thereof; +even with one text you have overthrown your whole book. + +This chapter is to prove, that the only design of the promises, +and threatenings of the gospel, is to promote, and put us again in +possession of the holiness we had lost. For that the reader must +still remember, is the only design of your book (p. 12). Whereas +the first text you speak of (2 Peter 1:4), maketh mention of the +Divine nature, or of the Spirit of the living God, which is also +received by the precious faith of Christ, and the revelation of +the knowledge of him; this blessed Spirit, and therefore not the +dictates of human nature, is the principle that is laid in the +godly: but Adam's holiness had neither the knowledge, or faith, +or Spirit of the Lord Jesus, as its foundation, or principle: yea, +nature was his foundation, even his own nature was the original, +from whence his righteousness and good works arose. + +The next scriptures also, viz. 2 Corinthians 7:1; Romans 12:1 +overthrow you; for they urge the promises as motives to stir us +up to holiness. But Adam had neither the Spirit of Jesus, or faith +him in him, as a principle: nor any promises to him as motives: +wherefore this was not that to which he, or which we Christians +are exhorted to seek the possession of; but that which is operated +by that Spirit which we receive by the faith of Jesus, and that +which is encouraged by those promises, that God hath since given +to them that have closed by faith with Jesus. + +The rest also (in p. 29), not one of them doth promise us the +possession of the holiness we have lost, or any mercy to them that +have it. + +You add: 'And whereas the promises of pardon, and of eternal life +are very frequently made to believing; there is nothing more +evidently declared, than that this faith is such as purifieth the +heart, and is productive of good works' (p.30). + +Answer. 1. If the promise be made at all to believing, it is not +made to us upon the account of the holiness we had lost; for +I tell you yet again, that holiness is not of faith, neither was +faith the effect thereof. But, + +2. The promises of pardon, though they be made to such a faith as +is fruitful in good works: yet not to it, as it is fruitful in +doing, but in receiving good. Sir, the quality of justifying faith +is this, Not to work, but to believe, as to the business of pardon +of sin: and that not only, because of the sufficiency that this +faith sees in Christ to justify, but also for that it knows those +whom God thus pardoneth, he justifieth as ungodly. 'But to him +that worketh not, but believeth'; (Mark, here faith and works are +opposed) 'But to him that worketh not, but believeth on him that +justifieth the ungodly, his faith is counted for righteousness' +(Rom 4:5). + +You add farther, 'That the promises may be reduced to these three +heads; that of the Holy Spirit, of remission of sins, and eternal +happiness, in the enjoyment of God' (p. 30). + +Answer. If you can prove that any of these promises were made to +the holiness that we had lost, or that by these promises we are to +be possessed with that holiness again; I will even now lay down +the bucklers. For albeit, the time will come when the saints shall +be absolutely, and perfectly sinless; yet then shall they be also +spiritual, immortal, and incorruptible, which you cannot prove +Adam was, in the best of his holiness, even that which we lost in +him. + +The threatenings you speak of[16] are every one made against sin, +but not one of them to drive us into a possession of that holiness +that we had lost: nay, contrariwise, he that looks to, or seeks +after that, is as sure to be damned, and go to hell, as he that +transgresseth the law; because that is not the righteousness of +God, the righteousness of Christ, the righteousness of faith, nor +that to which the promise is made. + +And this was manifested to the world betimes, even in that day, when +God drove the man and his wife out of Eden, and placed cherubims, +and a flaming sword, in the way by which they came out, to the +end, that by going back by that way, they might rather be killed +and die, than lay hold of the 'tree of life' (Gen 3). + +Which the apostle also respects, when he calleth the way of the +gospel, the NEW and LIVING way, even that which is made by the +blood of Christ (Heb 10:20); concluding by this description of +the way that is by blood, that the other is old, and the way of +death, even that which is by the moral law, or the dictates of our +nature, or by that fond conceit of the goodly holiness of Adam. + +[Our Lord's object not merely to restore man's natural holiness, +but to impart his own infinite and eternal holiness to those that +believe.] + +Your fifth chapter tells us, 'That the promoting of holiness was +the design of our Saviour's whole life and conversation among men' +(p. 36). + +Answer. 1. Were this granted, it reacheth nothing at all the design +for which you in your way present us with it: For, + +2. That which you have asserted is: That the errand about which +Christ came, was, as the effecting our deliverance out of that +sinful state we had brought ourselves into, so to put us again in +possession of that holiness which we had lost; for that, you say, +is the business of your book (p. 12). Wherefore you should have +told us in the head of this chapter, not so much that our Saviour +designed the promoting of holiness in general by his life, but that +the whole design of our Saviour's life and conversation, was to +put us again into possession of that holiness which we had lost, +into a possession of that natural, old covenant, figurative, +ignorant holiness. But it seems you count that there is no other +than that now lost, but never again to be obtained holiness, that +was in Adam. + +3. Farther, you also falter here, as to the stating of the +proposition; for in the beginning of your book, you state it thus: +That the enduing men with inward real righteousness, or true +holiness, was the ultimate end of our Saviour's coming into the +world, still meaning the holiness we lost in Adam. You should +therefore in this place also, have minded your reader of this your +proposition, and made it manifest if you could, 'that the ultimate +end of our Saviour's whole life and conversation, was the enduing +men with this Adamitish holiness.' But holiness, and that holiness, +is alone with you; and to make it his end, and whole end; his +business, and the whole business of his life; is but the same with +you. + +But you must know, that the whole life and conversation of our +Saviour, was intended for another purpose, than to drive us back +to, or to endue us with, such an holiness and righteousness as I +have proved this to be. + +You have therefore, in this your discourse, put an insufferable +affront upon the Son of God, in making all his life and conversation +to centre and terminate in the holiness we had lost: As if the Lord +Jesus was sent down from heaven, and the word of God made flesh; +that by a perfect life and conversation, he might shew us how holy +Adam was before he fell; or what an holiness that our holiness +was, which we had before we were converted. + +Your discourse therefore, of the life and conversation of the +Lord Jesus, is none other than heathenish: For you neither treat +of the principle, his Godhead, by which he did his works; neither +do you in the least, in one syllable, aver the first, the main +and prime reason of this his conversation; only you treat of it so +far, as a mean man might have considered it. And indeed it stood +not with your design to treat aright with these things; for had +you mentioned the first, though but once, your Babel had tumbled +about your ears; for if in the holy Jesus did 'dwell the word,' one +of the three in heaven; or if the Lord and Saviour Jesus Christ +was truly, essentially, and naturally God; then must the principle +from whence his works did proceed, be better than the principle +from whence proceeded the goodness in Adam; otherwise Adam must +be God and man. Also you do, or may know that the self-same act +may be done from several principles: and again, that it is the +principle from whence the act is done, and not the bare doing +of the act, that makes it better or worse accepted, in the eyes +either of God or men. + +Now then, to shew you the main, or chief design of the life and +conversation of the Lord Jesus. + +First, It was not to shew us what an excellent holiness we once +had in Adam, but that thereby God, the Eternal Majesty, according +to his promise, might be seen by, and dwell with, mortal men: +For the Godhead being altogether in its own nature invisible, and +yet desirous to be seen by, and dwell with the children of men; +therefore was the Son, who is the self-same substance with the +Father, closed with, or tabernacled in our flesh; that in that +flesh, the nature and glory of the Godhead might be seen by, +and dwell with us: 'The word was made flesh, and dwelt among us, +[and we beheld his glory, (what glory? the glory,) as of the only +begotten of the Father] full of grace and truth' (John 1:14). Again, +'The life [that is, the life of God, in the works and conversation +of Christ] was manifested, and we have seen it, and bear witness, +and shew unto you that eternal life, which was with the Father, +and was manifested unto us' (1 John 1:2). And hence he is called +the image of the invisible God (Col 1:15); or he by whom the +invisible God is most perfectly presented to the sons of men. +Did I say before, that the God of glory is desirous to be seen of +us? Even so also, have the pure in heart, a desire that it should +be so: 'Lord, say they, shew us the Father, and it sufficeth us' +(John 14:8). And therefore the promise is for their comfort, that +'they shall see God' (Matt 5:8). But how then must they see him? +Why, in the person, and by the life and works of Jesus. When +Philip, under a mistake, thought of seeing God some other way, +than in and by this Lord Jesus Christ; What is the answer? 'Have +I been so long time with you, [saith Christ] and yet hast thou +not known me, Philip? He that hath seen me, hath seen the Father; +and how sayest thou then, Shew us the Father? Believest thou not +that I am in the Father, and the Father in me? The words that I +speak unto you I speak not of myself: but the Father, that dwelleth +in me, he doth the works. Believe me, that I am in the Father, +and the Father in me; or else believe me for the very works' sake' +(John 14:9-11). See here, that both the words and works of the +Lord Jesus, were not to shew you, and so to call you back to the +holiness that we had lost, but to give us visions of the perfections +that are in the Father. He hath given us 'the knowledge of the +glory of God, in the face of Jesus Christ' (2 Cor 4:6). And hence +it is, that the apostle, in that brief collection of the wonderful +mystery of godliness, placeth this in the front thereof: 'God was +manifest in the flesh' (1 Tim 3:16). Was manifest, viz. In and +by the person of Christ, when in the flesh he lived among us; +manifest, I say, for this, as one reason, that the pure in heart, +who long after nothing more, might see him. 'I beseech thee,' said +Moses, 'shew me thy glory.'[17] 'and will God indeed dwell with +men on the earth?' saith Solomon. + +Now to fulfil the desires of them that fear him, hath he shewed +himself in flesh unto them; which discovery principally is made +by the words and works of Christ. But, + +Second, Christ by his words and works of righteousness, in the days +of his flesh, neither shewed us which was, nor called us back to +the possession of the holiness that we had lost; but did perfect, +in, and by himself, the law for us, that we had broken. Man being +involved in sin and misery, by reason of transgression committed +against the law, or ministration of death, and being utterly unable +to recover himself therefrom, the Son of God himself assumeth the +flesh of man, and for sin condemned sin in that flesh. And that +first, by walking, through the power of his eternal Spirit, in the +highest perfection to every point of the whole law, in its most +exact and full requirements; which was to be done, not only without +commixing sin in his doing, but by one that was perfectly without +the least being of it in his nature; yea, by one that now as +God-Man, because it was God whose law was broken, and whose justice +was offended: For, were it now possible to give a man possession +of that holiness that he hath lost in Adam, that holiness could +neither in the principle nor act deliver from the sin by him before +committed. This is evident by many reasons: 1. Because it is not +a righteousness able to answer the demands of the law for sin; +that requiring not only a perfect abiding in the thing commanded, +but a satisfaction by death, for the transgression committed +against the law. 'The wages of sin is death' (Rom 6:23). Wherefore +he that would undertake the salvation of the world, must be one who +can do both these things; one that can perfectly do the demands of +the law in thought, word, and deed, without the least commixture +of the least sinful thought in the whole course of his life: He +must be also able to give by death, even by the death that hath +the curse of God in it, a complete satisfaction to the law for the +breach thereof. Now this could none but Christ accomplish; none +else having power to do it. 'I have power [said he] to lay down +my life, and I have power to take it again: And this commandment +have I received of my Father' (John 10:18). This work then must be +done, not by another earthly Adam, but by the Lord from Heaven; +by one that can abolish sin, destroy the devil, kill death, and +rule as Lord in heaven and earth. Now the words and works of the +Lord Jesus, declared him to be such an one. He was first without +sin; then he did no sin; neither could either the devil, the whole +world, or the law, find any deceit in his mouth: But by being +under the law, and walking in the law, by that Spirit which was +the Lord God of the law, he not only did always the things that +pleased the Father, but by that means in man's flesh, he did +perfectly accomplish and fulfil that law which all flesh stood +condemned by. It is a foolish and an heathenish thing, nay worse, +to think that the Son of God should only, or specially fulfil, +or perfect the law, and the prophets, by giving more and higher +instances of moral duties than were before expressly given (p. +17). This would have been but the lading of men with heavy burthens. +But know then, whoever thou art that readest, that Christ's +exposition of the law was more to shew thee the perfection of his +own obedience, than to drive thee back to the holiness thou hadst +lost; for God sent him to fulfil it, by doing it, and dying to the +most sore sentence it could pronounce: not as he stood a single +person, but common,[18] as Mediator between God and man; making +up in himself the breach that was made by sin, betwixt God and +the world. For, + +Third, He was to die as a lamb, as a lamb without blemish, and +without spot, according to the type; 'Your lamb shall be without +blemish' (Exo 12:5). But because there was none such to be found +BY and AMONG all the children of men; therefore God sent HIS from +heaven. Hence John calls him the Lamb of God (John 1:29), and +Peter him that was without spot, who washed us by his blood (1 +Peter 1:19). Now wherein doth it appear that he was without spot +and blemish, but as he walked in the law? These words therefore +without spot are the sentence of the law, who searching him could +find nothing in him why he should be slain, yet he died because +there was sin: Sin! where? Not in him, but in his people; 'For the +transgression of my people was he stricken' (Isa 53:8). He died +then for our sins, and qualified himself so to do, by coming +sinless into the world, and by going sinless through it; for had +he not done both these, he must have died for himself. But being +God, even in despite of all that stumble at him, he conquered +death, the devil, sin, and the curse, by himself, and then sat +down at the right hand of God. + +Fourth, And because he hath a second part of his priestly office +to do in heaven; therefore it was thus requisite that he should +thus manifest himself to be holy and harmless, undefiled, and +separate from sinners on the earth (Heb 7:26). As Aaron first put +on the holy garments, and then went into the holiest of all. The +life, therefore, and conversation of our Lord Jesus, was to shew us +with what a curious robe and girdle he went into the holy place; +and not to shew us with what an Adamitish holiness he would possess +his own. 'Such an high priest became us, who is holy, harmless, +undefiled, separate from sinners, and made higher than the heavens'; +that he might always be accepted, both in person and offering, when +he presenteth his blood to God, the atonement for sin. Indeed in +some things he was an example to us to follow him; but mark, it +was not as he was Mediator, not as he was under the law to God, not +as he died for sin, nor as he maketh reconciliation for iniquity. +But in these things consist the life of our soul, and the beginning +of our happiness. He was then exemplary to us, as he carried +it meekly and patiently, and self-denyingly towards the world: +But yet not so neither to any but such to whom he first offered +justification by the means of his righteousness; for before he +saith 'learn of me,' he saith, 'I will give you rest'; rest from +the guilt of sin, and fear of everlasting burnings (Matt 11). And +so Peter first tells us, he died for our sins; and next, that he +left us an example (1 Peter 2:21). But should it be granted that +the whole of Christ's life and conversation among men was for +our example, for no other end at all, but that we should learn to +live by his example, yet it would not follow, but be as far from +truth as the ends of the earth are asunder, that by this means he +sought to possess us with the holiness we had lost, for that he +had not in himself; it is true he was born without sin, yet born +God and man; he lived in the world without sin, but he lived as +God-Man: he walked in and up to the law, but it was as God-Man. +Neither did his manhood, even in those acts of goodness, which as +to action, most properly respected it; do ought without, but by +and in conjunction with his Godhead: Wherefore all and every whit +of the righteousness and good that he did was that of God-Man, the +righteousness of God. But this was not Adam's principle, nor any +holiness that we had lost. + +Your fifth chapter, therefore, consisteth of words spoken to the +air. + +Your sixth chapter tells us, 'That to make men truly virtuous and +holy, was the design of Christ's inimitable actions, or mighty +works and miracles, and these did only tend to promote it' (p. +68). + +He neither did, nor needed, so much as one small piece of a miracle +to persuade men to seek for the holiness which they had lost, or +to give them again possession of that; for that as I have shewed, +though you would fain have it otherwise, is not at all the Christian +or gospel righteousness. Wherefore, in one word, you are as short +by this chapter to prove your natural old covenant, promiseless, +figurative holiness, to be here designed, as if you had said so +much as amounts to nothing. Farther, Christ needed not to work a +miracle to persuade men to fall in love with themselves, and their +own natural dictates; to persuade them that they have a purity +of the human nature in them; or that the holiness which they have +lost, is the only true, real, and substantial holiness: These +things, both corrupted nature and the devil, have of a long time +fastened, and fixed in their minds. + +His miracles therefore tend rather to take men off of the pursuit +after the righteousness or holiness that we had lost, and to confirm +unto us the truth of a far more excellent and blessed thing; to +wit, the righteousness of God, of Christ, of faith, of the Spirit, +which that you speak of never knew; neither is it possible that +he should know it who is hunting for your sound complexion, your +purity of human nature, or its dictates, as the only true, real, +and substantial righteousness. 'They are ignorant of God's +righteousness, that go about to establish their own righteousness'; +and neither have, nor can, without a miracle, submit themselves unto +the righteousness of God. They cannot submit themselves thereto; +talk thereof they may, notion it they may, profess it too they may; +but for a man to submit himself thereto, is by the might power of +God. + +Miracles and signs are for them that believe not (1 Cor 14:22). +Why for them? That they might believe; therefore their state is +reckoned fearful that have not yet believed for all his wondrous +works. And though he did so many miracles among them, yet they +believed him not (John 12:37-40). But what should they believe? +That Jesus is the true Messias, the Christ that should come into +the world. Do you say that I blaspheme (saith Christ) because +I said I am the Son of God: 'If I do not the works of my Father +believe me not; but if I do, though ye believe not me believe the +works: that ye may know, and believe that the Father is in me, +and I in him' (John 10:37,38). But what is it to believe that he +is Messias, or Christ? Even to believe that this man Jesus was +ordained and appointed of God (and that before all worlds) to be +the Saviour of men, by accomplishing in himself an everlasting +righteousness for them, and by bearing their sins in his body on +the tree; that it was he that was to reconcile us to God, by the +body of his flesh, when he hanged on the cross. This is the doctrine +that at the beginning Christ preached to that learned ignorant +Nicodemus. 'As Moses [said he] lifted up the serpent in the wilderness, +even so must the Son of Man be lifted up, that whosoever believeth +in him should not perish, but have eternal life' (John 3:14,15). +The serpent was lifted up upon a pole (Num 21:9): 'Christ was +hanged on a tree.' The serpent was lifted up for murmurers: Christ +was hanged up for sinners: The serpent was lifted up for them +that were bitten with fiery serpents, the fruits of their wicked +murmuring: Christ was hanged up for them that are bitten with +guilt, the rage of the devil, and the fear of death and wrath: The +serpent was hanged up to be looked on: Christ was hanged up that +we might believe in him, that we might have faith in his blood: +They that looked upon the serpent of brass lived: They that believe +in Christ shall be saved, and shall never perish. Was the serpent +then lifted up for them that were good and godly? No, but for the +sinners: 'So God commended his love to us, in that, while we were +yet sinners Christ died for us.' But what if they that were stung, +could not, because of the swelling of their face, look up to the +brazen serpent? then without remedy they die: So he that believeth +not in Christ shall be damned. But might they not be healed by +humbling themselves? one would think that better than to live by +looking up only: No, only looking up did it, when death swallowed +up them that looked not. This then is the doctrine, 'Christ came +into the world to save sinners': according to the proclamation +of Paul, 'Be it known unto you therefore, men and brethren, that +through this man is preached unto you the forgiveness of sins; +And by him all that believe are justified from all things, from +which ye could not be justified by the law of Moses.' The forgiveness +of sins: But what is meant by forgiveness? Forgiveness doth strictly +respect the debt, or punishment that by sin we have brought upon +ourselves. But how are we by this man forgiven this? Because by +his blood he hath answered the justice of the law, and so made +amends to an offended majesty. Besides, this man's righteousness +is made over to him that looks up to him for life; yea, that man +is made the righteousness of God in him. This is the doctrine that +the miracles were wrought to confirm, and that, both by Christ, +and his apostles, and not that holiness and righteousness, that +is the fruit of a feigned purity of our nature. + +Take two or three instances for all. + +First, 'Then came the Jews round about him, and said unto him, +How long dost thou make us to doubt? If thou be the Christ, tell +us plainly. Jesus answered them, I told you, and ye believed not; +the works that I do in my Father's name, they bear witness of me. +But ye believe not, because ye are not of my sheep' (John 10:24-26). + +By this scripture the Lord Jesus testifies what was the end of +his words and wondrous works, viz. That men might know that he +was the Christ; that he was sent of God to be the Saviour of the +world; and that these miracles required of them, first of all, +that they accept of him by believing; a thing little set by, by +our author, first in p. 299 he preferreth his doing righteousness +far before it, and above all things else, his words are verbatim +thus, 'Let us exercise ourselves unto real and substantial godliness, +[such as he hath described in the first part of his book, viz. +That which is the dictates of his human nature, &c.] and in keeping +our consciences void of offence, both towards God and towards +men, and in studying the gospel to enable us, not to discourse, +or only to believe, but also and above all things to do well.' +But believing, though not with this man, yet by Christ and his +wondrous miracles, is expected first, and above ALL things, from +men; and to do well, in the best sense (though his sense is the +worst) is that which by the gospel is to come after. + +Second, 'Go into all the world, and preach the gospel to every +creature. He that believeth and is baptized shall be saved; but he +that believeth not shall be damned. And these signs shall follow +them that believe: In my name shall they cast out devils, they +shall speak with new tongues; they shall take up serpents, and if +they drink any deadly thing, it shall not hurt them,' &c. (Mark +16:15-18). + +Mark you here, it is believing, believing; It is, I say, believing +that is here required by Christ. Believing what? The gospel; even +good tidings to sinners by Jesus Christ; good tidings of good, +glad tidings of good things. Mark how the apostle hath it; the +glad tidings is, 'That through this man [Jesus] is preached unto +you the forgiveness of sins; and by him all that believe are +justified from all things, from which ye could not be justified +by the law of Moses' (Acts 13:38,39). + +These signs shall follow them that believe. Mark, signs before, +and signs after, and all to excite to, and confirm the weight of +believing. 'And they went forth, and preached everywhere, the Lord +working with them, and confirming the word with signs following. +Amen' (Mark 16:20). + +Third, 'Therefore we ought to give the more earnest heed to the +things which we have heard, lest at any time we should let them +slip. For if the word spoken by angels was stedfast, and every +transgression and disobedience received a just recompense of reward; +How shall we escape, if we neglect so great salvation; which at +the first began to be spoken by the Lord, and was confirmed unto +us by them that heard him; God also bearing them witness both with +signs and wonders, and with divers miracles, and gifts of the Holy +Ghost, according to his own will' (Heb 2:1-4). + +Here we are excited to the faith of the Lord Jesus, under these +words 'so great salvation.' As if he had said, give earnest heed, +the most earnest heed, to the doctrine of the Lord Jesus, because +it is 'so great salvation.' What this salvation is, he tells us, +it is that which was preached by the Lord himself; 'For God so +loved the world, that he gave his only begotten Son, that whosoever +believeth in him should not perish, but have everlasting life' +(John 3:16). God so loved, that he gave his Son to be so great +salvation. Now as is expressed in the text, to be the better for +this salvation, is, to give heed to hear it; for 'Faith cometh by +hearing' (Rom 10:17). + +He saith not give heed to doing, but to the word you have heard; +faith, I say, cometh by hearing, and hearing by the word of God +(Rom 10). But that this hearing is the hearing of faith, is farther +evident: + +1. Because he speaketh of a great salvation, accomplished by the +love of God in Christ, accomplished by his blood. 'By his own blood +he entered in once into the holy place, having obtained eternal +redemption for us' (Heb 9:12). + +2. This salvation is set in opposition to that which was propounded +before, by the ministration of angels, which consisted in a law +of works; that which Moses received to give to the children of +Israel. 'For the law [a command to works and duties] was given by +Moses, but grace and truth came by Jesus Christ' (John 1:17). To +live by doing works is the doctrine of the law and Moses; but to +live by faith and grace, is the doctrine of Christ, and the gospel. + +Besides, the threatening being pressed with an 'How shall we +escape?' Respects still a better, a freer, a more gracious way +of life, than either the moral or ceremonial law; for both these +were long before: But here comes in another way, not that propounded +by Moses, or the angels, but since by the Lord himself. 'How shall +we escape, if we neglect so great salvation; which at the first +began to be spoken by the Lord, and was confirmed unto us by them +that heard him.' + +Now mark, It is this salvation, this so great and eternal salvation, +that was obtained by the blood of the Lord himself. It was this, +even to confirm faith in this, that the God of heaven himself came +down to confirm, by signs and wonders; 'God bearing them witness, +both with signs and wonders, and with divers miracles, and gifts +of the Holy Ghost, according to his own will' (Heb 2:4). + +Thus we see, that to establish a holiness that came from the first +principles of morals in us, or that ariseth from the dictates of +our human nature, or to drive us back to that figurative holiness +that we had once, but lost in Adam, is little thought on by Jesus +Christ, and as little intended by any of the gospel miracles. + +A word or two more. The tribute money you mention,[19] was not as +you would clawingly insinuate for no other purpose, than to shew +Christ's loyalty to the magistrate: But first, and above all, +to shew his godhead, to confirm his gospel, and then to shew his +loyalty, the which, Sir, the persons you secretly smite at, have +respect for, as much as you. + +Again, Also the curse of the barren fig-tree, mentioned (p. 73) was +not (if the Lord himself may be believed) to give us an emblem of +a person void of good works; but to shew his disciples the power +of faith, and what a wonder-working thing that blessed grace is. +Wherefore, when the disciples wondered at that sudden blast that +was upon the tree, Jesus answered not, behold an emblem of one void +of moral virtues; but 'Verily, I say unto you, If ye have faith, +and doubt not, ye shall not only do this which is done to the +fig-tree, but also if ye shall say unto this mountain, Be thou +removed, and be thou cast into the sea; it shall be done. And +all things, whatsoever ye shall ask in prayer believing, ye shall +receive' (Matt 21:21,22). Again, Mark saith, When Peter saw the +fig-tree that the Lord had cursed dried up from the roots, he +said to his master, 'behold the fig-tree which thou cursedst is +withered away' (11:21). Christ now doth not say as you, this tree +was an emblem of a professor void of good works; but, 'Have faith +in, or the faith of God. For, verily I say unto you, That whosoever +shall say unto this mountain, Be thou removed, and be thou cast +into the sea, and shall not doubt in his heart, but shall believe +that those things which he said shall come to pass, he shall have +whatsoever he saith. Therefore I say unto you, What things soever +ye desire, when ye pray, believe that ye receive them, and ye shall +have them.' Christ Jesus therefore had a higher, and a better end, +than that which you propound, in his cursing the barren fig-tree, +even to shew, as himself expounds it, the mighty power of faith; +and how it lays hold of things in heaven, and tumbleth before it +things on earth. Wherefore your scriptureless exposition, doth +but lay[20] you even Solomon's proverb, 'The legs of the lame are +not equal,' &c. (Prov 26:7). + +I might enlarge; but enough of this; only here I add, that the +wonders and miracles that attend the gospel, were wrought, and +are recorded, to persuade to faith in Christ. By faith in Christ +men are justified from the curse, and judgment of the law. This +faith worketh by love, by the love of God it brings up the heart +to God, and goodness; but not by your covenant (Eze 16:61), not +by principles of human nature, but of the Spirit of God; not in +a poor, legal, old covenant, promiseless, ignorant, shadowish, +natural holiness, but by the Holy Ghost. + +[The death of Christ accomplished an infinitely greater object +than the restoring of man to his original temporal holiness.] + +I come now to your seventh chapter; but to that I have spoken +briefly already, and therefore here shall be the shorter. + +In this chapter you say, 'that to make men holy was the design of +Christ's death' (p. 78). + +Answer. 1. But not with your described principles of humanity, +and dictates of human nature. He designed not, as I have fully +proved, neither by his death, nor life, to put us into a possession +of the holiness which we had lost, though the proof of that be +the business of your book. + +2. To make men holy, was doubtless designed by the death and blood +of Christ: but the way and manner of the proceeding of the Holy +Ghost therein, you write not of; although the first text you +mention (p. 78,79) doth fairly present you with it. For the way +to make men inwardly holy, by the death and blood of Christ, is, +first, to possess[21] them with the knowledge of this, that their +sins were crucified with him, or that he did bar them in his body +on the tree: 'Knowing this, that our Old Man is crucified with +him, that the body of sin might be destroyed, that henceforth we +should not serve sin' (Rom 6:6). So he died for all, that they +that live, should not henceforth live unto themselves, as you +would have them, nor to the law or dictates of their own nature, +as your doctrine would persuade them; 'but to him that died for +them, and rose again' (2 Cor 5:15). + +There are two things, in the right stating of the doctrine of the +effects of the death and blood of Christ, that do naturally effect +in us an holy principle, and also a life becoming such a mercy. + +First, For that by it we are set at liberty, by faith therein, +from the guilt, and curse that is due to guilt, from death, the +devil, and the wrath to come. No encouragement to holiness like +this, like the persuasion, and belief of this; because this carrieth +in it the greatest expression of love, that we are capable of +hearing or believing, and there is nothing that worketh on us so +powerfully as love. 'Herein is love, not that we loved God, but +that he loved us, and sent his Son to be the propitiation for our +sins' (1 John 4:10). He then that by faith can see that the body +of his sin did hang upon the cross, by the body of Christ, and +that can see by that action, death and sin, the devil and hell, +destroyed for him; it is he that will say, 'Bless the Lord, O my +soul, and all that is within me bless his holy name,' &c. (Psa +103:1-4). + +Second, Moreover, the knowledge of this giveth a man to understand +this mystery, That Christ and himself are united in one. For faith +saith, If our Old Man was crucified with Christ, then were we +also reckoned in him, when he hanged on the cross, 'I am crucified +with Christ' (Gal 2:20). All the Elect did mystically hang upon +the cross in Christ. We then are dead to the law, and sin, first, +by the body of Christ (Rom 7:4). Now he that is dead is free from +sin; now if we be dead with Christ, we believe that we shall live +with him, knowing that Christ being raised from the dead, dieth no +more, death hath no more dominion over him; for in that he died, +he died unto sin once; but in that he liveth, he liveth unto God: +likewise reckon yourselves also dead unto sin, but alive unto +God, through Jesus Christ our Lord (Rom 6). This also Peter doth +lively discourse of, 'Forasmuch then [saith he] as Christ hath +suffered for us in the flesh, arm yourselves likewise with the +same mind: for he that hath suffered in the flesh hath ceased from +sin' (1 Peter 4:1). By which words he insinuateth the mystical +union that is between Christ the head, and the Elect his body: +arguing from the suffering of a part, there should be a sympathy +in the whole. If Christ then suffered for us, we were (even +our sins, bodies and souls) reckoned in him when he so suffered. +Wherefore, by his sufferings, the wrath of God for us is appeased, +the curse is taken from us: for as Adam by his acts of rebellion, +made all that were in him guilty of his wickedness; so Christ by +his acts, and doings of goodness, and justice; made all that were +reckoned in him good, and just also: but as Adam's transgression +did first, and immediately reside with, and remain in the person +of Adam only, and the imputation of that transgression to them +that sprang from him; so the goodness, and justice, that was +accomplished by the second Adam, first, and immediately resideth +in him, and is made over to his also, by the imputation of God. +But again, as they that were in Adam, stood not only guilty of +sin, by imputation, but polluted by the filth that possessed him +at his fall; so the children of the second Adam, do not only, though +first, stand just by virtue of the imputation of the personal acts +of justice, and goodness done by Christ; but they also receive of +that inward quality, the grace, and holiness that was in him, at +the day of his rising from the dead.[22] + +Thus therefore come we to be holy, by the death, and blood of the +Lord: this also is the contents of those other scriptures, which +abusively you cite, to justify your assertion, to wit. + +'That the great errand of Christ in coming into the world, was--to +put us again into possession of the holiness which we had lost. +And that only designed the establishing such a holiness, as is +seated originally in our natures, and originally dictates of the +human nature.' The rest of the chapter being spoken to already, +I pass it, and proceed to the next. + +Your eighth chapter tells us, 'That it is only the promoting of +the design of making men holy, that is aimed at by the apostles +insisting on the doctrines of Christ's resurrection, ascension, +and coming again to judgment.' + +Though this should be granted, as indeed it ought not; yet there +is not one syllable in all their doctrines, that tendeth in the +least to drive men back to the possession of the holiness we had +lost; which is still the thing asserted by you, and that, for the +proof of which you make this noise, and ado. Neither did Christ +at all design the promoting of holiness, by such principles as you +have asserted in your book; neither doth the holy Spirit of God, +either help us in, or excite us to our duty, SIMPLY from such +natural principles. + +But the apostles in these doctrines you mention, had far other +glorious designs; such as were truly gospel, and tended to strengthen +our faith yet farther: As, + +First, For the resurrection of Christ; they urge THAT, as an +undeniable argument, of his doing away sin, by his sacrifice and +death: 'He was delivered for our offences,' because he put himself +into the room, and state of the wicked, as undertaking their +deliverance from death, and the everlasting wrath of God. Now +putting himself into their condition, he bears their sins, and +dies their death; but how shall we know, that by undertaking this +work, he did accomplish the thing he intended? the answer is, 'He +was raised again for our justification' (Rom 4:25). Even to make +it manifest, that by the offering of himself he had purged our +sins from before the face of God. For in that he was raised again, +and that by him, for the appeasing of whose wrath he was delivered +up to death; it is evident that the work for us, was by him +effectually done: for God raised him up again. And hence it is +that Paul calls the resurrection of Christ, 'the sure mercies of +David. And as concerning that he raised him up from the dead, now +no more to return to corruption, he said on this wise, I will give +you the sure mercies of David' (Acts 13:34). For Christ having +conquered and overcome death, sin, the devil, and the curse, by +himself, as it is manifest he did, by his rising from the dead; +what now remains for him, for whom he did this, but mercy and +goodness for ever? + +Wherefore the resurrection of Christ is that which sealeth the +truth of our being delivered from the wrath by his blood. + +Second, As to his ascension they [the inspired writers] urge and +make use of that, for divers weighty reasons also. + +1. As a farther testimony yet, of the sufficiency of his righteousness +to justify sinners withal: for if he that undertaketh the work, +is yet entertained by him, whose wrath he was to appease thereby: +What is it? But that he hath so completed that work. Wherefore he +saith, that the Holy Ghost shall convince the world; that he hath +a sufficient righteousness, and that because he went to the Father +and they saw him no more (John 16), because he, when he ascended +up to the Father, was there entertained, accepted, and embraced +of God. That is an excellent word. 'He is chosen of God, and +precious.' Chosen of God to be the righteousness, that his Divine +Majesty is pleased with, and takes complacency in; God hath chosen, +exalted, and set down Christ at his own right hand; for the sweet +savour that he smelled in his blood, when he died for the sins of +the world. + +2. By his ascension he sheweth how he returned conqueror, and +victor over our enemies. His ascension was his going home, from +whence he came, to deliver us from death: now it is said, that +when he returned home, or ascended, 'he led captivity captive' (Eph +4), that is, carried them prisoners, whose prisoners we were: He +rode to heaven in triumph, having in chains the foes of believers. + +3. In that he ascended, it was, that he might perform for us, the +second part of his priestly office, or mediatorship. He is gone +into heaven itself, there 'now to appear in the presence of God +for us' (Heb 9:24). 'Wherefore, he is able also to save them to +the uttermost, that come unto God by him, [as indifferent a thing +as you make it to be] seeing he ever liveth [viz. in heaven, +whither he is ascended] to make intercession for them' (7:25). + +4. He ascended, that he might be exalted not only above, but be +made head over all things to the church. Wherefore now in heaven, +as the Lord in whose hand is all power, he ruleth over, both men, +and devils, sin, and death, hell, and all calamities, for the good +and profit of his body, the church (Eph 1:19-23). + +5. He ascended to prepare a place for us, who shall live and die +in the faith of Jesus (John 14:1-3). + +6. He ascended, because there he was to receive the Holy Ghost, +the great promise of the New Testament; that he might communicate +of that unto his chosen ones, to give them light to see his wonderful +salvation, and to be as a principle of holiness in their souls: +'For the Holy Ghost was not yet given, because that Jesus was not +yet glorified' (John 7:39). But when he ascended on high, even as +he led captivity captive, so he received gifts for men; by which +gifts he meaneth the Holy Ghost, and the blessed and saving +operations thereof (Luke 24; Acts 1:2). + +Third. As to his coming again to judgment, that doctrine is urged, +to shew the benefit that the godly will have at that day, when +he shall gather together his elect, and chosen, from one end of +heaven unto the other. As also to shew you what an end he will +make with those who have not obeyed his gospel (Matt 25; 2 Thess +1:8; 2 Peter 3:7-11). + +Now it is true, all these doctrines do forcibly produce an holy, +and heavenly life, but neither from your principles, nor to the +end you propound; to wit, that we should be put into possession +of our first, old covenant righteousness, and act from human and +natural principles. + +Your ninth chapter is spent, as you suppose, to shew us the +nature, and evil of sin; but because you do it more like a heathen +philosopher, than a minister of the gospel, I shall not much +trouble myself therewith. + +Your tenth chapter consisteth in a commendation of virtue, but +still of that, and no other, though counterfeited for another, +than at first you have described (chap. 1) even such, which is +as much in the heathens you make mention of, as in any other man, +being the same both in root, and branches, which is naturally to be +found in all men, even as is sin and wickedness itself. And hence +you call it here, a living up to your feigned 'highest principles, +like a creature possessed of a mind and reason.' Again, 'While we +do thus, we act most agreeably to the right frame and constitution +of our souls, and consequently most naturally; and all the actions +of nature, are confessedly very sweet and pleasant'; of which very +thing you say, 'the heathens had a great sense' (p. 113,114). + +Ans. No marvel, for it was their work, not to search the deep things +of God, but those which be the things of a man, and to discourse +of that righteousness, and principle of holiness, which was +naturally founded, and found within themselves, as men; or, as +you say, 'as creatures possessed with a mind and reason.' But as +I have already shewed, all this may be, where the Holy Ghost and +faith is absent, even by the dictates, as you call them, of human +nature; a principle, and actions, when trusted to that, as much +please the devil, as any wickedness that is committed by the +sons of men. I should not have thus boldly inserted it, but that +yourself did tell me of it (p. 101). But I believe it was only +extorted from you; your judgment, and your Apollo, suit not here, +though indeed the devil is in the right; for this righteousness +and holiness which is our own, and of ourselves, is the greatest +enemy to Jesus Christ: the post against his post, and the wall +against his wall. 'I came not to call the righteous [puts you quit +of the world] but sinners to repentance.' + +[Man in wretched uncertainty if he possessed no better holiness +than that of Adam in his creation.] + +Your eleventh chapter is, to shew what a miserable creature that +man is, that is destitute of your holiness. + +Ans. And I add, as miserable is he, that hath, or knoweth no better. +For such an one is under the curse of God, because he abideth in +the law of works, or in the principles of his own nature, which +neither can cover his sins from the sight of God, nor possess him +with faith or the Holy Ghost. + +There are two things in this chapter, that proclaim you to be +ignorant of Jesus Christ. + +First, you say, It is not possible a wicked man should have God's +pardon (p. 119,130). + +Secondly, You suppose it to be impossible for Christ's righteousness +to be imputed to an unrighteous man (p. 120). + +Ans. To both which, a little briefly; God doth not use to pardon +painted sinners, but such as are really so. Christ died for sinners +(1 Tim 1:15), and God justifieth the ungodly (Rom 5:6-9), even +him that worketh not (4:3-5), nor hath no works to make him godly +(9:18; Isa 33:11). Besides, pardon supposes sin; now he that is a +sinner is a wicked man; by nature a child of wrath, and, as such, +an object of the curse of God, because he hath broken the law of +God. But such God pardoneth; not because they have made themselves +holy, or have given up themselves to the law of nature, or to +the dictates of their human principles, but because he will be +gracious, and because he will give to his beloved Son Jesus Christ, +the benefit of his blood. + +As to the second head, what need is there that the righteousness +of Christ should be imputed, where men are righteous first? God +useth not thus to do; his righteousness is for the 'stout-hearted, +that are far from righteousness' (Isa 46:12). + +The believing of Abraham was while yet he was uncircumcised; and +circumcision was added, not to save him by, but as a seal of the +righteousness of that faith, which he had, being yet uncircumcised. +Now we know that circumcision in the flesh, was a type of circumcision +in the heart (Rom 2); wherefore the faith that Abraham had, before +his outward circumcision, was to shew us, that faith, if it be +right, layeth hold upon the righteousness of Christ, before we +be circumcised inwardly; and this must needs be so: for if faith +doth purify the heart, then it must be there before the heart is +purified. Now this inward circumcision is a seal, or sign of this: +that that is the only saving faith, that layeth hold upon Christ +before we be circumcised. But he that believeth before he be +inwardly circumcised, must believe in another, in a righteousness +without him, and that, as he standeth at present in himself +ungodly; for he is not circumcised; which faith, if it be right, +approveth itself also so to be, by an after work of circumcising +inwardly. But, I say, the soul that thus layeth hold on Christ, +taketh the only way to please his God, because this is that also, +which himself hath determined shall be accomplished upon us. 'Now +to him that worketh, is the reward not reckoned of grace, but +of debt. But to him that worketh not, but believeth on him that +justifieth THE UNGODLY, his faith is counted for righteousness' +(Rom 4). He that is ungodly, hath a want of righteousness, even +of the inward righteousness of works: but what must become of him? +Let him believe in him that justifieth the ungodly, because, for +that purpose, there is in him a righteousness. We will now return +to Paul himself; he had righteousness before he was justified by +Christ; yet, he choose to be justified rather as an unrighteous +man, than as one endued with so brave a qualification. That I may +'be found in him, not having mine own righteousness,' away with +mine own righteousness; I choose rather to be justified as ungodly, +by the righteousness of Christ, than by mine own, and his together +(Phil 3). + +You argue therefore, like him that desireth to be a teacher of the +law, (nay worse,) that neither knoweth what he saith, nor whereof +he affirmeth. But you say, + +'Were it possible that Christ's righteousness could be imputed +to an unrighteous man, I dare boldly affirm that it would signify +as little to his happiness, while he continueth so, as would a +gorgeous, and splendid garment, to one that is almost starved,' +&c (p. 12). + +Ans. 1. That Christ's righteousness is imputed to men, while +sinners, is sufficiently testified by the word of God (Eze 16:1-8; +Zech 3:1-5; Rom 3:24-25, 4:1-5, 5:6-9; 2 Cor 5:18-21; Phil 3:6-8; +1 Tim 1:15,16; Rev 1:5). + +2. And that the sinner, or unrighteous man, is happy in this +imputation, is also as abundantly evident. For, (1.) The wrath +of God, and the curse of the law, are both taken off by this +imputation. (2.) The graces and comforts of the Holy Ghost, are +all entailed to, and followers of, this imputation. 'Blessed is +he to whom the Lord will not impute sin.' It saith not, that he is +blessed that hath not sin to be imputed, but he to whom God will +not impute them, he saith, therefore the non-imputation of sin, +doth not argue a non being thereof in the soul, but a glorious act +of grace, imputing the sufficiency of Christ's righteousness, to +justify him that is yet ungodly. + +But what blessedness doth follow the imputation of the righteousness +of Christ, to one that is yet ungodly? + +Ans. Even the blessing of Abraham, to wit, grace and eternal life: +For Christ was made the curse, and death, that was due to us as +sinners; 'That the blessing of Abraham might come on the Gentiles, +through [faith in] Jesus Christ; that we might receive the promise +of the Spirit through faith' (Gal 3:13,14). Now faith hath its eye +upon two things, with respect to its act of justifying. First, it +acknowledgeth that the soul is a sinner, and then, that there is +a sufficiency in the righteousness of Christ, to justify it in +the sight of God, though a sinner. + +We have believed in Jesus Christ, that we might be justified by the +faith of Christ, and not by the works of the law; therefore they +that believe aright, receive righteousness, even the righteousness +of another, to justify them, while yet in themselves they are +sinners. + +Why do they believe in Christ? the answer is: that they might be +justified, not because in their own eyes they are. They therefore +at present stand condemned in themselves, and therefore they +believe in Jesus Christ, that they might be set free from present +condemnation. Now being justified by his blood, as ungodly, they +shall be saved by his life, that is, by his intercession: for whom +he justifieth by his blood, he saveth by his intercession; for +by that is given the spirit, faith, and all grace that preserveth +the elect unto eternal life and glory. + +I conclude therefore, that you argue not gospelly, in that you so +Boldly affirm, That it would signify as little to the happiness +of one, to be justified by Christ's righteousness, while a sinner; +as would a gorgeous and splendid garment to one that is ready +to perish. For farther, thus to be justified, is meat and drink +to the sinner; and so the beginning of eternal life in him. 'My +flesh is meat indeed [said Christ] and my blood is drink indeed; +and he that eateth my flesh, and drinketh my blood, hath eternal, +or everlasting life.' He affirmeth it once again: 'As the living +Father hath sent me, and I live by the Father, so he that eateth +me, even he shall live by me' (John 6:57). Here now is a man an +hungered, what must he feed upon? Not his pure humanity, not upon +the sound complexion of his soul, nor yet on the dictates of his +human nature, nor those neither, which you call truly generous +principles: but upon the flesh and blood of the Son of God, which +was once given for the sin of the world. Let those then, that would +be saved from the devil and hell, and that would find a fountain +of grace in themselves, first receive, and feed upon Christ, +as sinners and ungodly; let them believe that both his body, and +blood, and soul, was offered for them, as they were sinners. The +believing of this, is the eating of Christ; this eating of Christ, +is the beginning of eternal life, to wit, of all grace and health +in the soul; and of glory to be enjoyed most perfectly in the next +world. + +Your twelfth chapter is to shew, 'That holiness being perfected is +blessedness itself; and that the glory of heaven consists chiefly +in it.' + +Ans. But none of your holiness, none of that inward holiness, +which we have lost before conversion, shall ever come to heaven: +that being, as I have shewed, a holiness of another nature, and +arising from another root, than that we shall in heaven enjoy. + +But further, your description of the glory that we shall possess +in heaven, is questionable, as to your notion of it; your notion +is, that the substance of it consists 'in a perfect resemblance +to the divine nature' (p. 123,124). + +Ans. Therefore not in the enjoyment of the divine nature itself: +for that which in substance is but a bare resemblance, though it +be a most perfect one, is not the thing itself, of which it is a +resemblance. But the blessedness that we shall enjoy in heaven, in +the very substance of it, consisteth not wholly, nor principally, +in a resemblance of, but in the enjoyment of God himself; 'Heirs +of God.' Wherefore there shall not be in us a likeness only to, +but the very nature of God: 'Heirs of God, and joint heirs with +Christ' (Rom 8:17). Hence the apostle tells us, that he 'rejoiced +in hope of the glory of God' (Rom 5:2). Not only in hope of a +resemblance of it. 'The Lord is my portion, saith my soul.' But +this is like the rest of your discourse. You are so in love with +your Adamitish holiness, that with you it must be God in earth, +and heaven. + +Who they are that hold, [that] our happiness in heaven shall come +by a mere fixing our eyes upon the divine perfections, I know +not: But thus I read, 'we shall be like him.' Why? or how? 'For +we shall see him as he is.' Our likeness then to God, even in the +very heavens, will in great part come by the visions of him. And +to speak the truth, our very entrance into eternal life, or the +beginnings of it here, they come to us thus, 'But we all [every +one of us that shall be saved, come by it only thus] with open +face beholding as in a glass the glory of the Lord, are changed +into the same image from glory to glory, even as by the Spirit of +the Lord' (2 Cor 3:18). + +And whereas you tell us (p. 124). That the devils themselves have +a large measure of some of the attributes of God, as knowledge, +power, &c. though themselves are unlike unto them. + +In this you most prodigiously blaspheme. + +Your thirteenth chapter is to show, 'That our Saviour's preferring +the business of making men holy, before any other, witnesseth, +that this is to do the best service to God.' + +But still respecting the holiness, you have in your first chapter +described, which still the reader must have his eye upon, it +is false, and a slander of the Son of God. He never intended to +promote or prefer your natural old covenant holiness, viz. that +which we had lost in Adam, or that which yet from him, in the dregs +thereof, remaineth in human nature; but that which is of the Holy +Ghost, of faith, of the new covenant. + +I shall not here again take notice of your 130th page, nor with the +error contained therein, about justification by imputed righteousness. + +But one thing I observe, that in all this chapter you have nothing +fortified what you say, by any word of God; no, though you +insinuate (p. 129 and p. 131) that some dissent from your opinion. +But instead of the holy words of God, being as you feign, conscious +to yourself, you cannot do it so well as by another method, viz. +The words of Mr. John Smith; therefore you proceed with his, as +he with Plato's, and so wrap you up the business. + +[Christ gives a new and spiritual light.] + +You come next to an improvement upon the whole, where you make a +comparison between the heathens and the gospel; shewing how far +the gospel helpeth the light the heathens had, in their pursuit +after your holiness. But still the excellency of the gospel, as +you have vainly dreamt, is to make improvement first of the heathen +principles; such good principles, say you, 'as were by the light +of nature dictated to them' (p. 133). As, + +1. 'That there is but one God; that he is infinitely perfect,' +&c. + +2. 'That we owe our lives, and all the comforts of them to him.' + +3. 'That he is our sovereign Lord.' + +4. 'That he is to be loved above all things' (p. 136). + +Ans. 1. Seeing all these are, and may be known, as you yourself +confess, by them that have not the gospel; and I add, nor yet +the Holy Ghost, nor any saving knowledge of God, or eternal life: +Therefore it cannot be the design of Jesus Christ by the gospel to +promote or help forward this knowledge, simply from this principle, +viz. Natural light, and the dictates of it. My reason is, because +when nature is strained to the highest pin, it is but nature +still; and so all the improvement of its light and knowledge is +but an increase of that which is but natural. 'But [saith Paul] +the natural man receiveth not the things of the Spirit of God: for +they are foolishness unto him: neither can he know them, because +they are spiritually discerned' (1 Cor 2:14). + +But the gospel is the ministration of the Spirit; a revelation of +another thing than is found in, or can be acquired by, heathenish +principles of nature. + +I say, a revelation of another thing; or rather, another discovery +of the same. As, 1. Concerning the Godhead; the gospel giveth us +another discovery of it, than is possible to be obtained by the +dictates of natural light; even a discovery of a trinity of persons, +and yet unity of essence, in the same Deity (1 John 5:1,5,8). +2. The light of nature will not shew us, that God was in Christ, +reconciling the world to himself. 3. The light of nature will not +shew us, that we owe what we are, and have, to God, because we are +the price of the blood of his Son. 4. The light of nature will +not shew, that there is such a thing as election in Christ. 5. Or, +that there is such a thing, as the adoption of children to God, +through him. 6. Nor, that we are to be saved by faith in his blood. +7. Or, that the man Christ shall come from heaven to judgment. +These things, I say, the light of nature teacheth not; but these +things are the great and mighty things of the gospel, and those +about which it chiefly bendeth itself, touching upon other things, +still as those that are knowable, by a spirit inferior to this of +the gospel. + +Besides, as these things are not known by the light of nature, so +the gospel, when it comes, as I also told you before, doth implant +in the soul another principle, by which they may be received, +and from which the soul should act and do, both towards God and +towards men; as namely the Holy Ghost, faith, hope, the joy of +the Spirit, &c. + +The other things you mention, viz. + +1. 'The immorality of the soul' (p. 138). + +2. 'The doctrine of rewards and punishments in the life to come' +(p. 140). + +3. 'Of the forgiveness of sin upon true repentance,' &c. (p. 142). + +[4. The doctrine of God's readiness to assist men by his special +grace in their endeavours after virtue (p. 143).] + +Ans. All these things may be assented to, where yet the grace of +the gospel is not, but yet the apprehension must be such, as is +the light by which they are discovered; but the light of nature +cannot discover them, according to the light and nature of the +gospel; because the gospel knowledge of them, ariseth also from +another principle: So then, These doctrines are not confirmed +by the gospel, as the light of nature teacheth them: Wherefore, +Paul, speaking of the things of the gospel, and so consequently +of these, he saith, 'Which things also we speak, NOT in the WORDS +which MAN'S wisdom teacheth, but which the HOLY GHOST teacheth; +comparing spiritual things with spiritual' (1 Cor 2:13). As if he +should say, We speak of God, of the soul, of the life to come, of +repentance, of forgiveness of sins, &c. Not as philosophers do, +nor yet in their light; but as saints, Christians, and sons of +God, as such who have received, not the spirit of the world, but +the spirit which is of God; that we may know the things that are +freely given to us of God. + +But you add (for the glory of the gospel) That we have other things, +which no man could, without divine revelation, once have dreamed +of. As, + +That God hath made miserable sinners the objects of such transcendent +love, as to give them his only begotten Son. + +Ans. I must confess, If this one head had by you been handled +well, you would have written like a worthy gospel minister. But +you add (p. 146). + +1. That when Christ was sent, it was to shew us upon what terms +God was reconcilable to us, viz. By laying 'before us all the +parts of that holiness, which is necessary to restore our natures +to his own likeness;--and most pathetically, moreover to intreat +us to do what lieth in us to put them in practice, that so it may +be to eternity well with us.' What these things are, you mention +not here; therefore I shall leave them to be spoken to under the +third head. + +2. A second thing you mention is, 'That this Son of God conversed +upon equal terms with men, becoming the Son of Man, born of a +woman [a great demonstration that God hath a liking to the human +nature].' But little to the purpose as you have handled it. + +3. 'That the Son of God taught men their duty, by his own example, +and did himself perform what he required of them; and that himself +did tread before us EVERY step of that way, which he hath told us +leadeth to eternal life.' + +Ans. Now we are come to the point, viz.: 'That the way to eternal +life is, First of all to take Christ for our example, trading his +step': And the reason, if it be true, is weighty: 'For he hath +trod every step before us, which he hath told us leads to eternal +life.' + +1. Every step. Therefore he went to heaven by virtue of an imputative +righteousness. For this is one of our steps thither. + +2. Every step. Then he must go thither, by faith in his own blood +for pardon of sin. For this is another of our steps thither. + +3. Every step. Then he must go thither by virtue of his own +intercession at the right hand of God, before he came thither: +For this is one of our steps thither. + +4. Every step. Then he must come to God, and ask mercy for some +great wickedness, which he had committed. For this is also one of +our steps thither. + +But again, we will consider it the other way. + +1. Every step. Then we cannot come to heaven, before we first be +made accursed of God. For so was he before he came thither. + +2. Every step. Then we must first make our body and soul an offering +for the sin of others. For this did he before he came thither. + +3. Every step. Then we must go to heaven for the sake of our own +righteousness. For that was one of his steps thither. + +O, Sir! What will thy gallant, generous mind do here? Indeed you +talk of his being an expiatory sacrifice for us, but you put no +more trust to that, than to Baptism, or the Lord's Supper; counting +that, with the other two, but things indifferent in themselves +(p. 6-9). + +You add again, 'That this Son of God being raised from the dead, +and ascended to heaven, is our high priest there': But you talk +not at all of his sprinkling the mercy seat with his blood, but +clap upon him, the heathens demons; negotiating the affairs of men +with the supreme God, and so wrap up, with a testification that +it is needless to enlarge on the point (p. 149). + +But to be plain, and in one word to tell you, about all these +things you are heathenishly dark; there hath not in these one +hundred and fifty pages one gospel truth been christianity handled +by you; but rather a darkening of truth by words without knowledge. +What man that ever had read, or assented to the gospel, but would +have spoken, yet kept within the bounds of truth, more honourably +of Christ, than you have done? His sacrifice must be stept over, +as the spider straddleth over the wasp, his intercession is +needless to be enlarged upon. But when it falleth in your way to +talk of your human nature, of the dictates, of the first principles +of morals within you, and of your generous mind to follow it: oh +what needs is there now of amplifying, enlarging, and pressing it +on men's consciences! As if that poor heathenish, pagan principle, +was the very spirit of God within us: And as if righteousness +done by that, was that, and that only, that would or could fling +heaven gates off the hinges. + +Yea, a little after you tell us, that 'The doctrine of his sending +the Holy Ghost, was to move and excite us to our duty, and to +assist, cheer, and comfort us in the performance of it.' Still +meaning our close adhering, by the purity of our human nature, to +the dictates of the law, as written in our hearts as men. Which +is as false as God is true. For the Holy Ghost is sent into our +hearts, not to excite us to a compliance with our old and wind-shaken +excellencies, that came into the world with us; but to write new +laws in our hearts; even the law of faith, the word of faith and +of grace, and the doctrine of remission of sins, through the blood +of the Lamb of God, that holiness might flow from thence. + +Your 15th chapter is to shew, That the gospel giveth far greater +helps to an holy life, than the Jewish ceremonies did of old. I +answer, + +But the reader must here well weigh, that in the gospel you find +also some positive precepts, that are of the same nature with the +ceremonies under the law; of which, that of coming to God by Christ, +you call one, and baptism, and the Lord's supper, the other two. +So then by your doctrine, the excellency of the gospel doth not +lie in that we have a Christ to come to God by, but in things as +you feign more substantial. What are they? 'Inward principles of +holiness' (p. 159). Spiritual precepts (p. 162). That height of +virtue, and true goodness, that the gospel designeth to raise +us to: all which are general words, falling from a staggering +conscience, leaving the world, that are ignorant of his mind, in +a muse; but tickling his brethren with the delights of their moral +principles, with the dictates of their human nature, and their +gallant generous minds. Thus making a very stalking-horse of the +Lord Jesus Christ, and of the words of truth and holiness, thereby +to slay the silly one; making the Lord of life and glory, instead +of a saviour, by his blood, the instructor, and schoolmaster +only of human nature, a chaser away of evil affections, and an +extinguisher of burning lusts;[23] and that not so neither, but +by giving perfect explications of moral precepts (p. 17), and +setting himself an example before them to follow him (p. 297). + +Your sixteenth chapter, containeth an answer to those that object +against the power of the christian religion to make men holy. + +Ans. And to speak truth, what you at first render as the cause +of the unholiness of the professors thereof (p. 171) is to the +purpose, had it been christianly managed by you, as namely, men's +gross unbelief of the truth of it; for it 'effectually worketh +in them that believe' (1 Thess 2:13). But that you only touch and +away, neither showing what is the object of faith, nor the cause +of its being so effectual to that purpose; neither do you at all +treat of the power of unbelief, and how all men by nature are shut +up therein (Rom 11:32). But presently, according to your old and +natural course, you fall, first, upon a supposed power in men, to +embrace the gospel, both by closing with the promise, and shunning +the threatening (p. 172); farther adding, that 'mankind is endued +with a principle of freedom, and that this principle is as essential, +as any other to the human nature' (p. 173). By all which it is +manifest, that however you make mention of unbelief, because the +gospel hath laid the same in your way, yet your old doctrine of +the purity of the human nature, now broken out into a freedom of +will, and that, as an essential of the human nature, is your great +principle of faith, and your following of that, as it dictateth +to you obedience to the first principles of morals, the practice +of faith, by which you think to be saved. That this is so, must +unavoidably be gathered from the good opinion you have yourself +of coming to God by Christ; viz., That in the command thereof, it +is one of these positive precepts, and a thing in itself absolutely +considered indifferent, and neither good nor evil. Now he that +looketh upon coming to God by Christ with such an eye as this, +cannot lay the stress of his salvation upon the faith, or belief +thereof: indifferent faith, will serve for indifferent things; +yea, a man must look beyond that which he believeth is but one +with the ceremonial laws, but not the same with baptism, or the +Lord's supper; for with those you compare that of coming to God by +Christ. Wherefore faith, with you, must be turned into a cheerful +and generous complying with the dictates of the human nature; and +unbelief, into that which opposeth this, or that makes the heart +backward and sluggish therein. This is also gathered from what you +aver of the divine moral laws, that they be of an indispensable +and eternal obligation (p. 8), things that are good in themselves +(p. 9), considered in an abstracted notion (p. 10). Wherefore, +things that are good in themselves, must needs be better than those +that are in themselves but indifferent; neither can a positive +precept make that, which of itself is neither good nor evil, +better than that which in its own nature remaineth the essentials +of goodness. + +I conclude then, by comparing you with yourself, by bringing your +book to your book, that you understand neither faith, nor unbelief, +any farther than by obeying or disobeying the human nature, and +its dictates in chief; and that of coming to God by Christ, as +one of the things that is indifferent in itself. + +But a little to touch upon your principle of freedom, which in p. +9 you call an understanding and liberty of will. + +Ans. First, That there is no such thing in man by nature, as liberty +of will, or a principle of freedom, in the saving things of the +kingdom of Christ, is apparent by several scriptures. Indeed there +is in men, as men, a willingness to be saved their own way, even +by following, as you, their own natural principles, as is seen +by the Quakers, as well as yourself; but that there is a freedom +of will in men, as men, to be saved by the way which God hath +prescribed, is neither asserted in the scriptures of God, neither +standeth with the nature of the principles of the gospel. + +The apostle saith, 'The natural man receiveth not the things of +the Spirit of God.' And the reason is, not because, not principally +because, he layeth aside a liberty of will, but because 'they are +foolishness to him' (1 Cor 2:14). Because in his judgment they are +things of no moment, but things, as you [Mr. Fowler] have imagined +of them, that in themselves are but indifferent. And that this +judgment that is passed by the natural man, concerning the things +of the Spirit of God, of which, that of coming to God by Christ, +is the chief, is that which he cannot but do as a man, is evident +from that which followeth: 'neither CAN he know them, because they +are spiritually discerned.' Neither CAN he know them as a man, +because they are spiritually discerned. Now, if he cannot know +them, from what principle should he will them? For judgment, or +knowledge, must be before the will can act. I say, again, a man +must know them to be things in chief, that are absolutely, and +indispensably necessary, and those in which resteth the greatest +glory; or else his will will not comply with them, nor centre and +terminate in them as such, but still count themselves, as you, +though somewhat convinced that he ought to adhere unto them, things +that in themselves are only indifferent, and absolutely considered +neither good nor evil. + +A farther enlargement upon this subject, will be time enough, if +you shall contradict. + +Another reason, or cause, which you call an immediate one, of the +unsuccessfulness of the gospel, is 'men's [strange and] unaccountable +mistaking the design of it,--not to say worse, as to conceive no +better of it, than as a science, and a matter of speculation,' +&c. (p. 173). + +Ans. If this be true, you have shewed us the reason, why yourself +have so base and unworthy thoughts thereof: for although coming to +God by Christ be the very chief, first, the substance, and most +essential part of obedience thereto; yet you have reckoned this but +like one of the ceremonies of the law, or as baptism with water, +and the Lord's supper (P. 7-9). Falling more directly upon the body +of the moral law, as written in the heart of men, and inclining +more to the teaching, or dictates of human nature, which were +neither of them both ever any essential part of the gospel, than +upon that which indeed is the gospel of Christ. + +And here I may, if God will, timely advertise my reader, that the +gospel, and its attendants, are to be accounted things distinct: +the gospel, properly taken, being glad tidings of good things; or, +the doctrine of the forgiveness of sins freely by grace, through +the redemption that is in Christ Jesus. For to speak strictly, +neither is the grace of faith, hope, repentance, or newness of life, +the gospel; but rather things that are wrought by the preaching +thereof, things that are the effects of it; or its inseparable +companions, to all them that shall be saved. Wherefore the gospel +is said to be preached in all nations, for the obedience of faith +(Rom 16:26). Hope also is called the hope of the gospel, not the +gospel itself. So again, the gospel is preached that men should +repent, but it is not preached that men should gospel. + +But your gospel, which principally or chiefly, centres in the dictates +of human nature; and your faith, which is chiefly a subjecting to +those dictates, are so far off from being at all any near attendants +of the gospel, that they never are urged in the New Testament, +but in order to show men they have forgotten to act as men (Rom +1:19-21, 2:14,15; 1 Cor 11:14). + +Your last reason is, because of 'several untoward opinions,' the +gospel is very unsuccessful (p. 174). + +Ans. But what these opinions are, we hear not; nor how to shun +them, you tell us here nothing at all. This I am sure, there are +no men in this day have more opposed the light, glory, and lustre +of the gospel of Christ, than those, as the Quakers and others, that +have set up themselves, and their own humanity, as the essential +parts of it. + +You in answer to other things, add many other reasons to prove they +are mistaken that count the gospel a thing of but mean operation +to work holiness in the heart: at which you ought yourself to +tremble, seeing the Son himself, who is the Lord of the gospel, +is of so little esteem with you, as to make coming to God by him +so trivial a business as you have done. + +Your large transcript of other men's sayings, to prove the good +success of the gospel of old, did better become that people and +age, than you and yours; they being a people that lived in the +power thereof, but you such bats as cannot see it. That saying +you mention of Rigaltias, doth better become you and yours: 'Those +now-a-days do retain the name, and society of Christians, which +live altogether antichristian lives. Take away publicans, and a +wretched rabble, &c. and our Christian churches will be lamentably +weak, small, and insignificant things' (p. 181). + +I shall add to yours another reason of the unsuccessfulness of +the gospel in our days, and that is, because so many ignorant Sir +Johns,[24] on the one hand, and so many that have done violence +to their former light, and that have damned themselves in their +former anathematizing of others, have now for a long time, as a +judgment of God, been permitted to be, and made the mouth to the +people: persons whose lives are debauched, and who in the face of +the world, after seeming serious detestings of wickedness, have for +the love of filthy lucre, and the pampering their idle carcasses, +made shipwreck of their former faith, and that feigned good +conscience they had. From which number if you, Sir, have kept +yourself clear, the less blood of the damned will fall upon your +head: I know you not by face, much less your personal practice; +yet I have heard as if blood might pursue you, for your unstable +weathercock spirit, which doubtless could not but stumble the +weak, and give advantage to the adversary to speak vilifyingly of +religion. + +[Living faith essential to salvation.] + +As to your seventeenth and eighteenth chapters,[25] I shall say +little, only I wish that your eighteenth had been more express in +discovering how far a man may go, with a notion of the truth of +the gospel, and yet perish because he hath it not in power. + +Only in your inveighing so much against the pardon of sin, while +you seem so much to cry up healing; you must know that pardon +of sin is the beginning of health to the soul: He pardoneth our +iniquities, and healeth all our diseases (Psa 103:3). And where +he saith, by the stripes of Christ we are healed, it is evident +that healing beginneth at pardon, and not pardon after healing, +as you would rather have it (1 Peter 2:24, compare Isa 53). As for +your comparison of the plaister, and the physician's portion,[26] +I say you do but abuse your reader, and muddy the way of the gospel. +For the first thing of which the soul is sick, and by which the +conscience receiveth wounding; it is the guilt of sin, and fear +of the curse of God for it. For which is provided the wounds and +precious blood of Christ, which flesh and blood, if the soul eat +thereof by faith, giveth deliverance therefrom. Upon this the filth +of sin appears most odious, for that it hath not only at present +defiled the soul, but because it keeps it from doing those duties +of love, which by the love of Christ it is constrained to endeavour +the perfecting of. For filth, appears filth; that is irksome, and +odious to a contrary principle now implanted in the soul; which +principle had its conveyance thither by faith in the sacrifice +and death of Christ going before. 'The love of Christ constraineth +us; because we thus judge, that if one died for all, then were +all dead: And that he died for all, that they which live should +not henceforth live unto themselves, but unto him which died for +them, and rose again' (2 Cor 5:14). The man that hath received +Christ, desireth to be holy, because the nature of the faith that +layeth hold on Christ (although I will not say as you, it is of +a generous mind) worketh by love, and longeth, yea, greatly +longeth that the soul may be brought, not only into an universal +conformity to his will, but into his very likeness; and because +that state standeth not with what we are now, but with what we +shall be hereafter: therefore 'in this we groan,--being burdened +[with that which is of a contrary nature] to be clothed upon--with +our house which is from heaven' (2 Cor 5:1-8). Which state is not +that of Adam's innocency; but that which is spiritual and heavenly, +even that which is now in the Lord in heaven. + +But I will descend to your nineteenth chapter, it may be more may +be discovered there. + +[Justifying faith and the imputation of Christ's righteousness.] + +Your nineteenth chapter is to shew; 'That a right understanding +of the design of Christianity [viz. as you have laid it down] will +give satisfaction concerning the true notion.' First, 'Of justifying +faith.' Second, 'Of the imputation of Christ's righteousness' (p. +221). + +First, Of justifying faith; 'It is [say you] such a belief of the +truth of the gospel, as includes a sincere resolution of obedience +unto all its precepts.' + +Ans. To this I shall answer, first, that the faith which we call +justifying faith, 'Is like precious faith' with all the elect (2 +Peter 1:1), and that which is most holy (Jude 20): but those acts +of it, which respect our justification with God from the curse +of the law that is due for sin; are such, as respect not any good +work done by us, but the righteousness that resideth in the person +of Christ; and is made ours by the imputation of grace. His faith, +I say, accounteth him in whom it is, now a sinner, and without +works; yea, if he have any that in his own eyes are such, this faith +rejects them, and throweth them away; for it seeth a righteousness +in the person of Christ sufficient; even such as is verily the +righteousness of God. 'Now to him that worketh not, but believeth.' +Works and faith are put here in opposition, faith being considered +as justifying, in the sight of God from the curse. The reason +is, because the righteousness by which the soul must thus stand +justified, is a righteousness of God's appointing, not of his +prescribing us; a righteousness that entirely is included in the +person of Christ. The apostle also, when he speaks of God's +saving the election, which hangeth upon the same hinge, as this +of justification doth, to wit, on the grace of God; he opposeth +it to works; and that, not to this or that sort only, but even to +work, in the nature of work, 'If by grace, then is it no more of +works: otherwise grace is no more grace. But if it be of works, then +is it no more grace: otherwise work is no more work' (Rom 11:6). +By this text, I say, the apostle doth so thoroughly distinguish +between grace and works as that which soever standeth in the case, +the other must be annihilated: If it be by grace, then must works +be no more, 'then it is no more of works': but if it be of works, +then is grace no more, 'then it is no more of grace.' + +But this, notwithstanding, you urge farther; 'that faith justifieth, +as it includes a sincere resolution,' &c. + +Ans. Although, as I have said before, the faith which is the +justifying faith, is that of the holiest nature, yet in the act, +by which it layeth hold of justifying righteousness, it respects +it, simply, as a righteousness offered by grace, or given unto the +person that by faith layeth hold thereon as he stands yet ungodly +and a sinner. + +Faith justifieth not separate from the righteousness of Christ as +it is a grace in us, nor as it subjecteth the soul to the obedience +of the moral law, but as it receiveth a righteousness offered to +that sinner, that as such will lay hold on, and accept thereof. +Christ Jesus came into the world to save sinners, by being their +redemption, and righteousness himself (1 Cor 1:30). + +But you add, 'The faith which entitles a sinner to so high a +privilege as that of justification, must needs be such as complieth +with all the purposes of Christ's coming into the world,' &c. (p. +222). + +Ans. By this supposition, faith justifieth not by receiving of +the righteousness that Christ by himself accomplished for sinners; +but by falling in with all good works, which because they cannot +be known, much less done, by the soul at first, his faith being +then, as to the perfection of knowledge of duties, weak, he +standeth still before God unjustified, and so must stand until he +doth comply with all those purposes of Christ's coming into the +world. + +But yet again you recall yourself, and distinguish one purpose from +the rest, as a grand one (p. 222). And that is to receive Christ +as Lord, as well as a Saviour. + +Ans. 1. Although the soul that in truth receiveth Christ, receiveth +him wholly, and entirely as Christ, and not as chopt, and pulled in +pieces: yet I distinguish between the act of faith, which layeth +hold of Christ for my justification from the curse before God, and +the consequences of that act, which are to engage me to newness +of life. And indeed, as it is impossible for a man to be a new +man, before he be justified in the sight of God; so it is also +as impossible, but that when faith hath once laid hold on Christ +for life, it should also follow Christ by love. But, + +2. Christ may be received at first as Lord, and that in our +justification, and yet not at all be considered as a law-giver, for +so he is not the object of faith for our justification with God, +but a requirer of obedience to laws and statutes, of them that already +are justified by the faith that receiveth him as righteousness. +But Christ is as well a Lord for us, as to, or over us; and it +highly concerneth the soul, when it believeth in, or trusteth to +the righteousness of Christ, for justification with God, to see +that this righteousness lords it over death, and sin, and the devil, +and hell for us: the name wherewith he shall be called, is, 'the +Lord our righteousness' (Jer 23:6). Our righteousness, then is +Lord, and conqueror over all; and we more than conquerors through +this Lord that loved us (Rom 8). The author to the hebrews calls +him 'King of righteousness' (Heb 7), because by his righteousness +he ruleth as Lord and King, and can reign and lord it, at all +times over all those that seek to separate us from the presence, +and glory of God.[27] + +Now, how you will brook this doctrine I know not; I am sure he +stands in need thereof, that is lorded over by the curse of the +law, the guilt of sin, the rage of the devil, and the fear of +death and hell; he, I say, would be glad to know that in Christ +there is a righteousness that LORDS IT, or that Christ, as he is +righteousness, is LORD. + +Wherefore reader, when thou shalt read or hear, that Jesus Christ +is Lord, if thou art at the same time under guilt of sin, and +fear of hell, then do thou remember that Christ is Lord more ways +than one, He is Lord as he is righteousness; he is Lord as he +is imputative righteousness; he is 'the Lord our righteousness' +(Jer 23:6). Of the same import is that also, 'He is a Prince, +and a Saviour,' he is a Prince, as he is a Saviour; because the +righteousness by which he saveth, beareth rule in heaven, and earth. +And hence we read again, that even when he was in the combat with +our sins, the devils, the curse, and death, upon the cross, he +even in that place 'made a shew of them openly, triumphing over +them' (Col 2:15,16). Now in these things he is Lord for us, and +the Captain of our salvation; as also in that 'He led captivity +captive' (Eph 4:8); all which places, with many more, being +testimonies to us, of the sufficiency of that righteousness which +saveth us from the justice of the law and wrath of God. But you +respect not this his manner of lording; but will have him be a +Saviour, as he giveth laws, especially those you call indispensable, +and eternal, the moral law. You would have him a Saviour, as he +bringeth us back to the holiness we had lost. But this is none +other than barbarous quakerism, the stress of their writing also +tending to no other purpose. + +But you tell us, 'That you scarcely admired at any thing more in +all your life, than that any worthy men especially, should be so +difficultly persuaded to embrace this account of justifying faith, +and should perplex and make intricate so very plain a doctrine' +(p. 222). + +Ans. And doubtless they far more[28] groundedly stand amazed at +such as you, who while you pretend to shew the design of the gospel, +make the very essential of it, a thing in itself indifferent, and +absolutely considered neither good nor evil (p. 7), that makes +obedience to the moral laws (p. 8), more essential to salvation, +than that of going to God by Christ (p. 9), that maketh it the great +design of Christ, to put us into a possession of that promiseless, +natural, old covenant holiness which we had lost long since in +Adam, that maketh as if Christ, rejecting all other righteousness, +or holiness, hath established only this (p. 10-16). Yea, that +maketh the very principle of this holiness to consist in 'a sound +complexion of soul, the purity of human nature in us, a habit of +soul, truly generous motives and principles, divine moral laws +which were first written in men's hearts, and originally dictates +of human nature.' All this villainy against the Son of God, with +much more as bad, is comprized within less than the first sixteen +pages of your book. + +But say you, 'what pretence can there be for thinking, that faith +is the condition, or instrument of justification, as it complieth +with only the precept of relying upon Christ's merits for the +obtaining of it: especially when it is no less manifest than the +sun at noon-day, that obedience to the other precepts must go +before obedience to this; and that a man may not rely upon the +merits of Christ for the forgiveness of his sins, and he is most +presumptuous in so doing, and puts an affront upon his Saviour +too, till he be sincerely willing to be reformed from them' (p. +223). + +Ans. That the merits of Christ, for justification, are made over +to that faith that receiveth them, while the person that believeth +it, stands in his own account, by the law a sinner; hath already +been shewed. And that they are not by God appointed for another +purpose, is manifest through all the bible. + +1. In the type, when the bloody sacrifices were to be offered, and +an atonement made for the soul, the people were only to confess +their sins over the head of the bullock, or goat, or lamb, by +laying their hands thereon, and so the sacrifice was to be slain. +they were only to acknowledge their sins. And observe it, in the +day that these offerings were made, they were 'not to work at +all; for he that did any work therein, was to be cut off from his +people' (Lev 4, 16, 23). + +2. In the antitype thus it runs; 'Christ died for our sins; Christ +gave himself for our sins; he was made to be sin for us; Christ +was made a curse for us.' + +'Yea, but [say you] What pretence can there be, that faith is the +condition, or instrument of justification, as it complieth with +only the precepts of relying upon Christ's merits'; that is, first, +or before the soul doth other things. + +Ans. I say, avoiding your own ambiguous terms, that it is the +duty, the indispensable duty of all that would be saved, First, +Immediately, now to close in by faith with that work of redemption, +which Christ by his blood hath purchased for them, as they are +sinners. + +1. Because God doth hold it forth, yea, hath set it forth to be +received by us, as such (Rom 3:23-27). + +2. Because God hath commanded us by faith to receive it as such +(Acts 16). + +And I add, If the jailor was altogether ignorant of what he must +do to be saved, and Paul yet bids him then, before he knew anything +else, 'Believe in the Lord Jesus Christ, and he should be saved,' +that then believing, even believing on Christ for a righteousness +to justify and save him, must go first, and may, nay ought to be +pressed, even then, when the soul stands ignorant of what else he +ought to do (Acts 16:30-32). + +'But [you say] It is evident as the sun at noon-day, that obedience +to the other precepts must go before obedience to this, that is, +before faith in Christ.' + +Ans. This you say; but Paul said to the ignorant jailor, that knew +nothing of the mind of God in the doctrine of justification, that +he should first believe on the Lord Jesus Christ, and so should +be saved. Again, when Paul preached to the Corinthians, the first +doctrine that he delivered unto them was, 'That Christ died for +their sins, according to the scriptures,' &c. (1 Cor 15:1-3). + +But what be these other precepts? Not Baptism, nor the supper +of the Lord; for these you say are, as poor and inconsiderable, +as that of coming to God by Christ, even all three, things in +themselves neither good nor evil, but of an indifferent nature; +they must be therefore some more weighty things of the gospel, +than these positive precepts. But what things are they? It is good +that you tell us, seeing you tacitly forbid all men upon pain of +presumption and of doing affront to Jesus Christ, that they rely +not on the merits of Christ for forgiveness till they be sincerely +willing to perform them first; yet I find not here one particular +precept instanced by you: But perhaps we shall hear of them hereafter, +therefore now I shall let them pass. You tell us farther, 'That +such a reliance [as that of acting faith, first, on the merits +of Christ for justification] is ordinarily to be found amongst +unregenerate, and even the worst of men' (p. 223). + +Ans. This is but a falsehood and a slander, for the unregenerate +know him not; how then can they believe on him? (1 John 3:1). +Besides, the worst of men, so far as they pretend religion, set +up your idol in their hearts, viz. their own good meanings, their +own good nature, the notions and dictates of their nature, living +that little which they do live upon the snuff of their own light, +the sparks of their own fire, and therefore woe unto them. + +But you add, 'How can it be otherwise, than that that act of faith +must needs have a hand in justifying, and the special hand too, +which distinguisheth it from that which is to be found in such +persons.' + +Ans. 1. There is no act of faith doth more distinguish true faith +from false, and the Christian from the painted hypocrite, than +that which first lays hold on Christ, while the person that hath +it stands in his own esteem, ungodly; all over like yourself, +being fearful and unbelieving (Rev 21:8) despisers, who wonder, +and perish (Acts 13:40-41). + +2. And this faith, by thus acting, doth more subdue sin, though it +doth not justify as subduing, but as applying Christ's righteousness, +than all the wisdom and purity of human nature, or the dictates +of that nature that is found in the whole world. + +But you add farther: 'What good ground can men have for this fancy, +when as our Saviour hath merited the pardon of sin for this end, +that it might be an effectual motive to turn from it?' + +Ans. Although you speak this in great derision to faith when it +worketh right, yet know that therefore (seeing you would hear it) +I say, therefore hath our Saviour merited pardon, and bestowed it +on men freely, and bid them believe or receive it, and have it; +that thereby they might be encouraged to live to him, and love him, +and comply with his commandments. 'For scarcely for a righteous +man will one die, yet peradventure for a good man some would even +dare to die: But God commendeth his love toward us, in that, while +we were yet sinners, Christ died for us. Much more then, being +NOW justified by his blood, we shall be saved from wrath through +him' (Rom 5). Now, as here we are said to be justified by his blood, +that is, as his blood appeaseth the justice of God; so again, it +is said that this blood is set forth by God for us to have faith +in it, by the term of a propitiation. 'Whom God hath set forth +to be a propitiation [or a sacrifice to appease the displeasure +of God] through faith in his blood.--To declare at this time his +righteousness, that he might be just, and the justifier of him +which believeth in Jesus' (Rom 3:25,26). + +Again, As we are thus justified by blood in the sight of God, by +faith in it, so also it is testified of his blood, that it sprinkleth +the conscience of the faithful, but still only as it is received +by faith. But from what is the conscience sprinkled, but from those +dead works that remain in all that have not yet been justified +by faith in this blood. Now if faith in this blood doth sprinkle +the conscience, and so doth purge it from all dead works, then +must faith go first to the blood of Christ for justification, +and must bring this home to the defiled conscience, before it be +delivered from those dead works that are in it, and made capable +of serving the living God (Rom 5:7-10, 3:24,25; Heb 9:14, 10:19-22). + +But you say, 'you will never trust your discursive faculty so long +as you live, if you are mistaken here' (p. 224). + +Tell not me of your discursive faculty: The word of God is plain. +And never challenge man, for he that condemneth your way to heaven, +to the very pit of hell, as Paul doth, can yet set forth a better. + +Second, I come now to the second thing, viz. the doctrine of the +imputation of Christ's righteousness, which you thus expound. + +'It consists in dealing with sincerely righteous persons, as if +they were perfectly so, for the sake, and upon the account of +Christ's righteousness' (p. 225, 226). + +Ans. 1. Any thing but truth; but I would know how sincerely righteous +they were that were justified without works? Or how sincerely +righteous they were whom God justified as ungodly? (Rom 4:3-5). + +2. Your explication of the imputation of Christ's righteousness +makes it respect our works rather than our persons: 'It consists +[say you] in dealing with sincerely righteous persons, as if +they were perfectly so': That is, it justifieth their imperfect +righteousness first, and so secondarily their persons for the sake +of that. + +But observe a few things from this explication. + +1. This concludeth that a man may be sincerely righteous in God's +account, WITHOUT the righteousness of Christ; for that is to be +imputed to such, and none but such. + +2. This concludeth that men may be sincerely righteous, before +Christ's righteousness is imputed: For this sincere righteousness +is precedent to the imputation of Christ's. + +3. This concludeth that a man may have true, yea saving grace +in great and mighty action in him, before he hath faith in the +righteousness of Christ. For if a man must be sincerely righteous +first; then he must not only have that we call the habit, but the +powerful acts of grace. + +Besides, if the righteousness of Christ is not to be looked to +first, but secondarily; not before, but after we be made sincerely +righteous; then may not faith be thus acted if a man should have +it, until he be first a sincerely righteous person. + +4. This concludeth that a man may be brought from under the curse +of the law in God's sight, before he have faith in the righteousness +of Christ, yea before it be imputed to him: for he that in God's +account is reckoned sincerely righteous, is beloved of his God. + +5. This concludeth that a man may be from under the curse of God, +without the imputation of the righteousness of Christ: For if a +man must be sincerely righteous in God's account without it, then +he is from under the curse of God without it. + +6. This doctrine teacheth farther, that Christ came to call, and +justify the righteous, contrary to his express word. In short, +by this account of things, first we must be healed, and then the +plaister comes. + +Yea, so confident is this man in this his assertion, that he saith, +'It is not possible any other notion of this doctrine should have +truth in it' (p. 226). O this Jesus! This rock of offence! But he +that believeth on him shall not be confounded. + +But blessed be God for Jesus Christ, and for that he took our +nature, and sin, and curse, and death upon him: And for that he +did also by himself, by one offering purge our sins. We that have +believed have found rest, even there where God and his Father hath +smelled a sweet savour of rest; because we are presented to God, +even now complete in the righteousness of him, and stand discharged +of guilt, even by the faith of him: yea, as sins past, so sins +to come, were taken up and satisfied for, by that offering of the +body of Jesus, we who have had a due sense of sins, and of the +nature of the justice of God, we know that no remission of the guilt +of any one can be, but by atonement made by blood (Heb 9:22). We +also know that where faith in Jesus Christ is wanting, there can +be neither good principle, nor good endeavour. For faith is the +first of all graces, and without it there is nothing but sin (Rom +14:23). We know also, that faith as a grace in us, severed from +the righteousness of Christ, is only a beholder of things, but +not a justifier of persons, and that if it lay not hold of, and +applieth not that righteousness which is in Christ, it carrieth +us no farther than to the [faith of] devils. We know that this +doctrine killeth sin, and curseth it at the very roots; I say we +know it, 'who have mourned over him whom WE have pierced' (Zech +12:10), and who have been confounded to see that God by his blood +should be pacified towards us for all the wickedness we have done +(Eze 16:63). Yea, we have a double motive to be holy and humble +before him; one because he died for us on earth, another because +he now appears for us in heaven, there sprinkling for us the +mercy seat with his blood, there ever-living to make intercession +for them that come unto God by him. 'If any man sin, we have an +advocate with the Father, Jesus Christ the righteous, and he is +the propitiation for our sins' (1 John 2:1,2). Yet this worketh +in us no looseness, nor favour to sin, but so much the more an +abhorrence of it: 'She loveth much, for much was forgiven her' +(Luke 7:47). Yea, she weeps, she washeth his feet, and wipeth +them with the hairs of her head, to the confounding of Simon the +pharisee, and all such ignorant hypocrites. + +[The Bible the only measure and standard of truth.] + +But I pass this, and come to the twentieth chapter, which is to +learn us by what measure and standard we are to judge of doctrines; +and that is by the design of Christianity as stated, you must +know, by Mr. Fowler. Wherefore it will be requisite here again, +that a collection of principles and doctrines be gathered out of +this book, that the man that hath a short memory may be helped the +better to bear them in mind, and to make them, if he shall be so +bewitched by them, instead of the Bible, a standard for truth, +and a rule for him to obtain salvation by. + +First then, he must know that the principle by which he must walk +must be the purity of the human nature, a divine or God-like nature, +which yet is but an habit of soul, or more plainly the moral law, +as written in the heart, and originally the dictates of human +nature, a generous principle, such an one as although it respects +law, yet acts in a sphere above it; above it as a written law, +that acts even in the first principles of it (p. 7-10). + +Second, He must know, that the holiness Christ designed to possess +his people with, is that which we had lost in Adam, that which he +had before he fell, that natural old covenant Christ-less holiness +(p. 12). + +Third, He must put a difference between those laws of the gospel +that are essential to holiness, and those positive precepts that +in themselves are indifferent, and absolutely considered neither +good nor evil; but must know also that of these positive precepts, +he alloweth but three in the gospel, but three that are purely +such; to wit, that of coming to God by Christ, the institutions +of baptism, and the Lord's supper (p. 7-9). + +Fourth, He must hold for certain, that the faith which entitleth +a sinner to so high a privilege as that of justification, must +needs be such as complieth with all the purposes of Christ's +coming into the world, whether at present it understands them or +not, and it is no less necessary it should justify as it doth so +(p. 222). + +Fifth, He must know, that a man may not rely upon the merits of +Christ for the forgiveness of his sins, before he have done other +good works first (p. 223). + +Sixth, And that the right explication of the imputation of Christ's +righteousness is this, that it consisteth in having to do with +persons that are sincerely righteous (p. 225). For it is not +possible for Christ's righteousness to be imputed to an unrighteous +man (p. 120). + +These things, with many like to them, being the main points by this +man handled, and by him asserted to be the design of Christianity, +by these we must, as by a rule and standard, understand how to +judge of the truth of doctrines. And, saith he, 'seeing the design +of Christianity is to make men holy, [still meaning from principles +of humanity, and by possessing us again, with the often repeated +holiness which we had lost,] whatsoever opinions do either directly, +or in their evident consequences, obstruct the promoting of it, +are perfectly false' (p. 227,228). + +Ans. Thus with one word, as if he were Lord and Judge himself, he +sendeth to the pit of hell, all things that sanctify or make holy +the hearts of men, if they oppose the design of his christianity. +But what if the Holy Ghost will become a principle in the hearts +of the converted, and will not now suffer them to act simply and +alone upon the principles of pure humanity; or what now if faith +will become a principle to act by, instead of these that are +originally dictates of human nature? Or what if a man should act +now as a son, rather than simply as a creature endued with +a principle of reason? I question here whether these things thus +doing do not obstruct, put by, yea and take the way[29] of his +pure humanity, dictates of human nature, and instead thereof act +and govern the soul by and with their own principles. For albeit, +there be the dictates of human nature in the sons of men, yet +neither is this nature, nor yet the dictates of it, laid by Jesus +Christ as the truly christian principles in his. But you add: + +'Those doctrines which in their own nature do evidently tend to +the serving of THIS design of Christianity, we may conclude are +most true and genuine' (p. 229). + +Ans. The holiness which you so often call the design of Christianity, +being by yourself said to be that which we had lost, for this one +sentence is it on which your whole book is built (p. 12), whatsoever +doctrine or doctor it be that asserts it, both that doctrine +is of the devil, and that doctor an angel of darkness, or rather +a minister of Satan, become as a minister of righteousness. For +where is it said in all the whole book of God, that ever the Lord +Christ designed, yea made it his errand from heaven, to put us +again in possession of the holiness which we had lost? Yet this +you affirm, and tell us the business of your book is to prove it. +But blessed be God, your shifts are discovered, and your fig-leaves +rent from off you, and the righteousness or holiness so much cried +up by you, proved to be none of the holiness of the gospel, but +that which stood with perfect ignorance thereof. I might speak to +what yet remains of falsehood, in the other part of this chapter; +but having overthrown the foundation, and broken the head of your +Leviathan; what remains falleth of itself, and dieth of its own +accord. + +What you say of modes or forms, and sticklers for little trifles, +such as place their religion in mere externals, you may fasten +them where of due they belong: Yet I tell you the least of the +commandments of Christ is better than your Adamitish holiness. + +[The necessity of a sound foundation.] + +Your twenty-first chapter tells us, if we will believe you, how +we shall judge of the necessity of doctrine, to be embraced +or rejected; also you say, it giveth us a brief discourse of the +nature of fundamentals: But because your discourse of them is +general, and not any one particularized, I might leave you in your +generals till you dealt more candidly, both with the word of God +and your abused reader. + +First, Indeed you tell us of primary fundamentals. 'Such, as without +the knowledge and belief of which it is impossible to acquire +that inward righteousness and true holiness which the christian +religion aimeth at;--but the particulars of these, say you, +I shall not enumerate, because [as will appear from what will be +said anon] it is not needful to have a just table of them' (p. +234). + +Ans. Deep divinity! (1.) They are such as without the knowledge +and belief of them, it is not possible we should acquire your true +holiness; and yet for all that, it is not needful that we be told +what they are, or that we should have a just table of them. (2.) +But if they be things necessary, things without the knowledge of +which it is impossible we should be truly holy, then is it needful +that we understand what they are: yea, then is it needful that they +be written, and presented one by one unto us, that our knowledge +of them being distinct and full, we may the better be able to +obtain or acquire your glorious (so pretended) holiness. + +But I know your primary fundamentals, they are your first principles +of morals; not faith in the righteousness of Christ, for that +is comprehended in your positive, and in themselves indifferent +things: your morals are the things in themselves absolutely +necessary; of an indispensable and eternal obligation (p. 8,9). +But, + +Second, You tell us of points of faith that are secondarily fundamental; +the disbelief of which cannot consist with true holiness, in those +to whom the gospel is sufficiently made known. + +Ans. The secondary fundamentals also, are all kept close and hid, +and not otherwise to be understood, but by implication; however, +the disbelief of these is not of so sad a consequence as is that +of the former, because, say you, 'They are not in their own nature, +holiness' (p. 235). Yea, he insinuateth that the disbelief of +them may stand with true holiness in those to whom the gospel is +not sufficiently made known. + +Of these secondary fundamentals therefore, whatever is their +number, this is one, even coming to God by Christ; for as in p. +7 and 9 he calleth it a positive precept, a thing that in itself +is neither good nor evil; so here he speaks of such as are not in +their own nature holy; not such, as that holiness is not in some +degree or other attainable without the belief of them. + +That one of these secondary fundamentals intended by Mr. Fowler, +is, that of coming to God by Christ, I farther gather, because he +saith, that 'in the number of these, are all such doctrines, as +are with indisputable clearness revealed to us,' that is, by the +holy scriptures of the New Testament (p. 235). For therein is this +revealed to be a fundamental; but he saith, not a primary one, +because, that in itself, it is but indifferent, and not in its own +nature good. 'Now the belief of these, saith he, though it is not +in itself any more, than in higher or lower degrees, profitable, +[confusions! darkness! confusion!] yet it is absolutely necessary +from an external cause': That is, with such abundant clearness, +as that nothing can cause men to refuse to admit them, but that +which argueth them to be stark naught. + +Ans. Then, hence it seems that the reason why you admit these +secondary sort of fundamentals, is not from any internal power, +but an external declaration only. 2. Nay, and you do but admit +them neither, and that too, for some external cause; not because +of the worthiness of the nature of the points themselves. 3. And +were it not, but that you are loth to be counted stark naught in +the eyes of men, so far as I can discern, you would not at all +make profession of them, with pretence as unto God; for, say you, +'We must take notice here, that all such points [as these][viz. +these fundamentals,] are not of equal necessity to be received by +all Christians, because, that in regard of the diversity of their +capacities, educations, and other means and advantages, some of +them may be most plainly perceived by some, to be delivered in +the scriptures, which cannot be so by others, with the like ease.' + +Ans. From these words I take notice of four things. + +1. That by this universal (all Christians) is comprehended the +Heathen and Pagan people, they give heed to, and mind to follow +that light, that originally, and naturally, stirreth them to moral +duties. These be they that want the education, and advantages +of others, and are not in such a capacity, as they to whom these +things are delivered by the scriptures. + +2. That this people, notwithstanding they want a scripture revelation +of these secondary fundamentals, yet have the more necessary, the +first sort of fundamentals; for the secondary sort, say you, are +not in their own nature such, as that holiness is not in some +degree or other attainable without the belief of them. + +3. That therefore, these secondary sort of fundamentals, are only +necessary to be believed by them that have the indisputable (the +scripture) revelation of them; and that, in truth, the others may +be saved without them. + +4. But yet, even those that are made capable, by education and other +advantages, to obtain the belief of them, ought, notwithstanding, +not to have the same respect for them, as for those of the first +sort of fundamentals, because they are not in their own nature +such. + +But will this man know, that Christ is not only a fundamental, +but the very foundation of all other fundamental truths, revealed +both in the Old Testament and the New; and that his pure human nature, +with the dictates of it, with his feigned Adamitish holiness, is +no fundamental at all; I mean no fundamental of faith, no gospel +fundamental (1 Cor 3:14; Eph 2:19,20). Yea, will he know, that +from heaven there is none other name given, than the name of Jesus +Christ, whereby we must be saved, none other name given under the +whole heavens (Acts 4:12). + +Oh the witchcrafts, by which some men's spirits are intoxicated! +and the strength of delusion, by which some are infatuated, and +turned aside from the simplicity that is in Jesus Christ! But I +proceed: + +Your great question, or rather your Urim and Thumim, by which you +would have all men make judgment of their saveable, or damnable +state(p. 236) is, according to your description of things, most +devilish and destructive. For to obey God and Christ in all things, +with you, is to do it from principles purely human in the faith +of this: that Christ hath designed to possess us again with that +holiness we had lost. Again, to obey God and Christ, with you, +is, so to obey all their laws, as respecting the first principles +of morals; and our obedience to them, far more indispensable than +that of coming to God by Christ. Farther, he that obeys them in +all things, with your directions, must not look upon faith in the +blood of Christ, and justification by his righteousness, as the +main and first, but the second part of our duty; other commands, +or precepts, more naturally holy and good, first being embraced, +and lived in the practice of, by us. + +This, I say, being the doctrine you have asserted, and the foundation +on which your Urim and Thummim stands; the foundation, with your +trial, are both from the devil and hell, as hath at large been +proved, and discovered in this book. + +And I now will add, and bid you take your advantage, that should a +man with all his might, strive to obey all the moral laws, either +as they are contained in the first principles of morals, or in +the express decalogue, or Ten Commandments; without faith, first, +in the blood, and death, and resurrection of Christ, &c. For his +justification with God; his thus doing would be counted wickedness, +and he in the end, accounted a rebel against the gospel, and shall +be damned for want of faith in the blood of the Lord Jesus. + +[The Christian's great principles.] + +Your twenty-second chapter, saith, 'That the design of Christianity, +teacheth us what doctrines and practices we ought, as Christians, +to be most zealous for, or against' (p. 237). + +Ans. But there is not by that, it being rightly stated, one +syllable that tendeth to encourage any man, to have lower thoughts +of coming to God by Christ, than of keeping the moral law. For +even the first text you bring, doth utterly overthrow it. 'Contend +[earnestly], say you, for the faith'; I answer then, not for the +law of works, for the law is not of faith; but the man that doth +these things, shall live in them, by them. 'Contend earnestly for +the faith, for there are certain men crept in unawares, which were +before of old, ordained unto this condemnation'; even the condemnation +that is to come upon them that contend against the faith; for +these ungodly men turn the grace of God into lasciviousness, and +deny the only Lord God, and our Lord Jesus Christ. Now these +creeping ungodly men, may be divided in three ranks. + +1. Such as by principle, and practice both, say, 'Let us do evil, +that good may come: whose damnation is just' (Rom 3:8). + +2. Such as by practice only, appear to be such, denying to profess +the principle thereof, such are they that made excuse and delay, +when invited to come to the wedding (Matt 22:1-5; Luke 14). + +3. There is yet another sort; and they are such as seem to deny +it, both in principle, and practice also; only they do it covertly, +PRIVILY bringing in damnable heresies, even denying the Lord that +bought them. These 'bring upon themselves swift destruction' (2 +Peter 2:1). + +This third sort, made of the doctrine of grace, and of the forgiveness +of sins, through the faith of the righteousness of Christ, a loose +and licentious doctrine, or a doctrine that giveth liberty to the +flesh. By reason of these the way of truth is evil spoken of, and +the hearts of innocent ones alienated therefrom. These will not +stick to charge it upon the very chief of the brethren, if they +shall say, 'As sin abounded, grace hath much more abounded: that +they press men to do evil, that good may come of it' (Rom 3:8,9). +But, as I said, these vilify Christ, not with open words, but +covertly; privily they bring in their blasphemy under a cloak, +crying, the law, holiness, strictness, good works, &c. Besides, +these clothe their doctrines with names and notions that belong +not at all unto them; as of Christ, grace, the spirit, the gospel, +when there is only there, the devil, and his angels, and errors; +as angels of light, and ministers of righteousness. Of this last +sort are you, and the subject matter of your book; for you bring +into the world an anti-gospel holiness, anti-gospel principles, +and anti-gospel fundamentals; and that these things might be +worshiped by your disciples, you give them the name of holiness, +the design of Christ, and of Christianity; by which means you remove +the Christ of God, from before, and set him behind, forbidding +men to believe on him, till they have practised your things first: +nay, after they have practised yours, they then must come to God +by him, still respecting the principles and dictates of humanity, as +things of the greatest weight, things that are good in themselves; +still considering that 'coming to God by Christ, is not good in +itself, but so only upon the account of certain circumstances; a +thing in itself of an indifferent nature, and absolutely considered +neither good nor evil.' + +Wherefore, Sir, laying aside all fear of men, not regarding what +you may procure to be inflicted upon me for this my plain dealing +with you, I tell you again, that yourself is one of them, that +have closely, privily, and devilishly, by your book, turned the +grace of our God into a lascivious doctrine, bespattering it with +giving liberty to looseness, and the hardening of the ungodly in +wickedness, against whom, shall you persist in your wickedness, I +shall not fail, may I live, and know it, and be helped of God to +do it, to discover yet farther the rottenness of your doctrine, +with the accursed tendencies thereof. + +What you say about 'doubtful opinion, alterable modes, rites, and +circumstances in religion' (p. 239). I know none so wedded thereto +as yourselves, even the whole gang of your rabbling counterfeit +clergy; who generally like the ape you speak of,[30] lie blowing +up the applause and glory of your trumpery, and like the tail, +with your foolish and sophistical arguings, you cover the filthy +parts thereof, as you sweetly argue in the next chapter (p. 242) +saying, 'Whatsoever of such are commended by the custom of the place +we live in, or commanded by superiors, or made by any circumstance +convenient to be done, our christian liberty consists in this, +that we have leave to do them.'[31] So that do but call them things +indifferent, things that are the customs of the place we live in, +or made by ANY circumstance convenient, and a man may not doubt but +he hath leave to do them, let him live at Rome or Constantinople, +or amidst the greatest corruption of worship and government. These +are therefore doubtless, a third sort of fundamentals, by which +you can wrestle with conviction of conscience, and stifle it; by +which you can suit yourself for every fashion, mode, and way of +religion. Here you may hop from Presbyterianism, to a prelatical +mode; and if time and chance should serve you, backwards, and +forwards again: yea, here you can make use of several consciences, +one for this way now, another for that anon; now putting out the +light of this by a sophistical delusive argument, then putting +out the other, by an argument that best suits the time.[32] Yea, +how oft is the candle of the wicked put out, by such glorious +learning as this. Nay, I doubt not, but a man of your principles, +were he put upon it, would not stick to count those you call +gospel-positive precepts, of no value at all in the christian +religion; for now, even now, you do not stick to say that, that +even that of going to God by Christ, is one of these, and that +such an one, as if absolutely considered in itself, is neither +good nor evil. How then, if God should cast you into Turkey, +where Mahomet reigns as Lord? It is but reckoning that it is the +religion, and custom of the country, and that which is authorized +by the power that is there; wherefore it is but sticking to your +dictates of human nature, and remembering that coming to God by +Christ is a thing of an indifferent nature in itself, and then for +peace sake, and to sleep in a whole skin, you may comply, and do +as your superior commands. Why? Because in Turkey, are your first +sort of fundamentals found: there are men that have human nature, +and the law of morals written in their hearts; they have also the +dictates thereof written within them, which teach them, those you +call the eternal laws of righteousness; wherefore you both would +agree in your essential, and immutable differences of good and +evil (p. 6), and differ only about these positive laws, indifferent +things. Yea, and Mahomet also for the time, because by a custom +made convenient, might be now accounted worshipful, and the +circumstances that attend his worship, especially those of them +that clash not with the dictates of your human nature, might also +be swallowed down. + +Behold you here then, good reader, a glorious Latitudinarian, that +can, as to religion, turn and twist like an eel on the angle; or +rather like the weather-cock that stands on the steeple. + +'For [saith he] our refusing to comply with either of these can +hardly proceed from anything better than a proud affectation +of singularity, or at best, from superstitious scrupulosity' (p. +2424). + +Do but believe him therefore in what he saith, and you cannot +choose but be ready with him to comply with all modes that may +serve for advantage. + +Besides, he saith, 'that the word superstition, in the Greek implieth, +a frightful, and over-timorous apprehension of the divine nature; +and consequently a base and under-valuing conception of it.' + +So that to be tender of conscience, especially in things of divine +worship, binding up the soul to the words of the everlasting +testament, in such things especially, as a fool can call little, +and insignificant trivial matters, rendereth a man such an one as +hath a very erroneous conscience. + +But he would not be understood (p. 244) as if he here intended +to vilify things that are plainly commanded, or to tolerate that +which is plainly forbidden, only he would have all things that may +fall within the reach of these two general heads, be examined by +this general rule, 'HIS description of the design of Christianity.' + +Ans. But I could tell him, that whatsoever is imposed as a part of +God's worship, is judged by a better rule than his, both as to its +goodness and badness, neither can we account any thing indifferent +that is a part thereof. Besides, whatsoever is reputed a part of +God's worship, layeth hold on the conscience of the godly: although +a ranting Latitudinarian may say, 'If the devil should preach, +I would hear him, before I would suffer persecution.' As a brave +fellow which I could name, in his zeal was pleased to declare. + +But what trust should any man put to the rule to which you direct +him for help, and relief therein; seeing that from the beginning +to the end, from the top to the bottom, it is a cursed blasphemous +book; a book that more vilifieth Jesus Christ, than many of the +Quakers themselves: for which of them said worse of him, and make +coming to God by him, a more insignificant thing, than you by your +pretended design of Christianity have done. + +We have therefore a more sure word of the prophets, to the which +'we do well to take heed' (2 Peter 1:19), by which, both your +doctrine, and practice, is already judged to be naught, as will be +farther discovered time enough, when you shall justify or condemn +particulars. + +Your twenty-fourth chapter I shall now pass by, until I can better +compare you and popery, against which you there so stoutly[33] +diggle together. + +[The scandalous lives and foolish doctrines of state priests, not +the true ground of dissent.] + +Your twenty-fifth chapter carrieth in it an hideous outcry against +many of your ministers and guides, complaining and confessing, 'That +no one thing hath so conduced to the prejudice of your church of +England, and done the separating parties so much service, as the +scandalous lives of some that exercise the ministerial function +in her' (p. 258). + +Ans. I will grant it, if you respect these poor carnal people, +who yet have been shamed from your assemblies, by such vicious +persons you mention: but the truly godly, and spiritually judicious +have left you from other arguments, of which I shall not here +dilate. + +But from p. 261 to the end of the chapter, you take upon you to +particularize other of your ministers that are an offence to you, +and to the design of your Christianity.[34] + +1. 'Such as affect to make people stare at their high flown bombast +language, or to please their phantasies with foolish jugglings, +and pedantic or boyish wit; or to be admired for their ability in +dividing of an hair, their metaphysical acuteness, and scholastic +subtilty, or for their doughty dexterity in controversial squabbles.' +And I add, had you joined herewith, such as vilify and trample +upon the blood of the Lord Jesus, preferring the snivel of their +own brains before him, you had herein but drawn your own picture, +and given your reader an emblem of yourself. + +2. The second sort you blame, are 'such as seek to approve themselves +to their auditories to be men of mysteries, and endeavour to +make the plain and easy doctrines of the gospel as intricate and +obscure as ever they are able.' I will add to these, such as take +away the doctrine of faith, and that set themselves and their +works in the room thereof: such as have sought to overturn the +foundation, Jesus Christ, and have made coming to God by him, in +itself of a far more indifferent nature than the dictates of our +humanity. + +3. Another sort (you say) are 'such as preach upon free grace, +and christian privileges, otherwise than as motives to cite to +obedience, and never scarce insist upon any duties, but those of +believing, laying hold on Christ's righteousness, applying the +promises, and renouncing our own righteousness,' which they that +have none at all to renounce, have a mighty kindness for. + +Ans. (1.) Who they are that preach free grace in your church, to +excite men to uncleanness, you may know better than I. But if these +words, otherwise than to cite men to obedience, be thus thrust in, +of purpose thereby to speak evil of the preachers of free grace, +and the exalters of the imputed righteousness of Christ, then look +to it; for such venom language as this, doth but involve you within +the bowels of that most dreadful prophecy, concerning the false +prophets of the last days, that shall privily bring in damnable +heresies, even denying the Lord that bought them. + +(2.) The preaching of free grace, pressing to believing, and laying +hold on Christ's righteousness, is the most available means under +heaven, to make men holy, and righteous:[35] 1. Before God. 2. +Then before men. + +(3.) The preaching of these are first, and principally to beget +faith, to beget life, to beget souls to God; yea, to beget in +men such a principle, whereby they may serve God acceptably, with +reverence and godly fear. + +(4.) But to preach free grace, doth much condemn your free will; +to preach Christ's righteousness doth utterly curse, and condemn +yours; and to preach the promise of grace, doth quite shut out a +covenant of works: therefore no marvel if you, who are so wedded +to these things, be such an enemy to free grace, the righteousness +of Christ, and the gospel promises, that you make even these things +a characteristical note (first abusing the consequences of them) +of a church-troubling preacher. + +(5.) You tauntingly proceed, saying, 'such preachers also press +us to renounce our own righteousness, which they that have none +at all to renounce, have a mighty kindness for.' + +Ans. Indeed those that have a righteousness of their own, as the +pharisees, and hypocrites of old, had never much kindness for the +doctrine of grace, and the ministers of Christ, but the publicans +and harlots had: and therefore, these, while they that had +righteousness stumbled and fell, entered into the kingdom of heaven. +'The publicans and the harlots go into the kingdom of God before +you.' But what righteousness have you of your own, to which you +so dearly are wedded, that it may not be let go, for the sake of +Christ? seeing also so long as you go about to establish it, you +submit not yourself 'to the righteousness of God' (Rom 10:3). +Yea, why do you taunt those ministers that persuade us to renounce +our own righteousness, and those also that follow their doctrine? +Seeing this was both the doctrine and practice of Paul and all +others, save only those that had Moses' veil over their hearts. + +Another sort of ministers that you say are enemies to the promoting +of holiness, are such as 'are never in their element, but when +they are talking of the irrespectiveness of God's decrees, the +absoluteness of his promises, the utter disability and perfect +impotence of natural men, to do any thing towards their own +conversion, and that insist with great emphasis, and vehemence, +upon such like false, and dangerous opinions' (p. 262). + +Ans. The men that preach these things, being rightly stated, preach +the truth of God, if the scriptures may bear sway; they having +all been proved the truth of the gospel, both by the prophets and +apostles: and when you shall think meet by argument to contradict +them, either I, or same other may show you the folly of your +undertaking. In the mean time let the reader take notice that here +you have judged not by scripture, nor by reason, but upon a bare +presumption, arising from your pride or ignorance. Wherefore pray +you in your next, shew us, (1.) What is in man that the decree of +election should respect as a thing foreseen of God, to prevail +with him to predestinate him to eternal life by Jesus Christ our +Lord. (2.) Make it manifest that in the word of God there neither +is, nor can be any absolute promise contained. (3.) Shew us what +ability there is in a natural man, as such, to do things towards +his own conversion; I mean things immediately tending to, and that +must infallibly consummate therein, and let us see what things +they are. And know that when you have well done all this, according +to the scriptures of truth, that then it will be time enough to +condemn the contrary for false, and dangerous opinions. + +But shall I speak the truth for you? The reason of this your +presumptuous exclamation, and condemnation of these things; is +because they stand in the way of promoting your ignorant, tottering, +promiseless, and gospelless holiness; they stand in the way +of old Adam, they stand in the way of your dunghill rebellious +righteousness, they stand in the way of your freedom of will, +and a great rabble more of such like pretended virtues. Yea, they +do, and must, and shall stand there, when you and the rest of the +Socinians, and Quakers, have said their all against them. + +There is yet another sort of preachers whom you condemn, and so do +I as well as you, though not in your spirit, nor to advance your +pestiferous principles: and they are 'such as make it their great +business, to advance the petty interest of any party whatsoever, +and concern themselves more about doing this, than about promoting, +and carrying on that, wherein consists the chief good of all mankind, +and are more zealous to make proselytes to their particular sects, +than converts [I will add first to Jesus Christ, and then] to an +holy life; and press more exact and rigid conformity to their modes +and forms, than to the laws of God, and the essential duties of +the christian religion' (p. 263). + +Lastly, The caution which you give to ministers, because there +wanteth for it, among you a foundation, is to be esteemed but an +error, and an abuse of the words, and practices of the apostle. +And as for your subtil and close incensing the power to persecute +Nonconformists, know that we are willing, God assisting, to overcome +you with truth and patience, not sticking to sacrifice our lives, +and dearest concerns in a faithful witness-bearing against your +filthy errors, compiled and foisted into the world, by your devilish +design to promote Paganism, against Christianity (p. 265,266). + +[A compliant temper may prove dangerous.] + +I come now to your twenty-sixth chapter, which is spent to prove, +'That an obedient temper of mind, is a necessary and excellent +qualification to prepare men for a firm belief, and a right +understanding of the gospel of Christ' (p. 267). + +Ans. 1. Forasmuch as the obedient temper you mention, is precedent +to, or before, faith, and the right understanding of the gospel, +it must needs be also, that which stands with unbelief, and +ignorance of the same. Now that this should be an excellent, and +necessary qualification, to a firm belief, and right understanding +of the gospel, is altogether without proof, and truth. But this +is affirmed for the farther promoting of your human nature, and +the things that originally are dictates thereof. But, + +2. The obedience, or inclination to obedience, that is before faith, +or the understanding of the gospel, is so far off from being an +excellent preparative, or good qualification for faith, and the +knowledge of the gospel, that in its own nature, which is more +than in its consequences, it is a great obstruction thereto. + +For, while a man remains faithless and ignorant of the gospel, to +what doth his obedient temper of mind incline? Not to faith, nor +the gospel of Christ; for with these, as yet you suppose he hath +not to do; therefore he inclineth to the law of morals, either +as it was delivered in tables of stone from Sinai, or as written +in the hearts of all the children of men, to it, under the last +consideration, which is in truth, the most heathen and pagan to +it, as so you intend, your obedient temper of mind should incline +(p. 7-10). + +Now this doctrine, being in itself of quite another nature than +the doctrine of faith, and also, as such, a covenant by itself, +it requireth the mind by virtue of its commands, to stand to THAT, +and to rest in that; for of necessity, the heart and mind of a man +can go no farther than it seeth, and hath learnt, but by this moral +doctrine, the heart and mind is bound and limited to itself, by +the power of the dictate to obedience, and the promise of obtaining +the blessing, when the preceptive part of it is fulfilled. Hence +Paul tells us, that though that ministration, that was written, +and engraven in stones, (which in nature is the same with this) +is glorious, yet these imperfections attended the man that was in +it (2 Cor 3). + +1. He was but within the bounds of the ministration of death. + +2. In this estate he was blind, and could not see how to be delivered +therefrom: 'The vail is over their heart,' so that they could not +heretofore, neither can they now, see to the end of that which +was commanded, neither to the perfection of the command, nor their +own insufficiency to do it, nor to the death and curse of God, +that attended him, that in every thing continued not in [all] that +was written in the book of the law to do them. + +3. Every lecture, or reading of this old law, is as a fresh +hood-winking of its disciples, and a doubling of the hindrance of +their coming to Christ for life. 'But their minds were blinded, +for until this day, remaineth the same vail untaken away in reading +of the old testament; which vail is done away in Christ. But even +unto this day, when Moses is read, the vail is upon their hearts' +(2 Cor 3:14,15). + +And let the reader note, that all these things attend the doctrine +of morals: the ceremonies being in themselves more apt to instruct +men in the knowledge of Christ, they being by God's ordination, +figures, shadows, representations, and emblems of him; but the morals +are not so, neither, as written in our natures, nor as written and +engraven in stones (Gal 3:24). Wherefore, your so highly commended +obedient temper of mind, you intending thereby an hearty compliance +before faith, with morals for righteousness, is so far off from +being an excellent temper, and a necessary qualification, to help +a man to a firm belief, and right understanding of the gospel; +that it is the most ready way of all ways in the world, to keep a +man perpetually blind, and ignorant thereof. Wherefore the apostle +saith, that the vail, the ignorance, cannot be taken away, but +when the heart shall turn to the Lord, that is, from the doctrine +of morals, as a law and covenant in our natures, or, as it was +written and engraven in stones, to Christ for mercy to pardon +our transgressions against it, and for imputative righteousness +to justify us from it. While Moses is read, the vail is over the +heart; that is, while men with their minds stand bending also to +do it. But mark, when it, the heart, shall turn to the Lord, or +to the word of the gospel, which is the revelation of him, then +the vail shall be taken away. + +And hence it will not be amiss, if again we consider how the +Holy Ghost compareth, or setteth one against another, these two +administrations. + +The law he calls the letter, even the law of morals, that law +that was written and engraven in stones. The other ministration, +he calls the ministration of the spirit, even that which Christ +offered to the world, upon believing. + +Again, he denieth himself to be a minister of the law of morals. +He hath made us able ministers of the New Testament, not of the +letter, or law; but of the spirit or gospel. The reason is, for +the letter, or law, can do nothing but kill, curse, or condemn; +but the spirit, or the gospel, giveth life. Farther, in comparing, +he calls the law, the ministration of death, or that which layeth +death at the doors of all flesh; but the gospel, the ministration +of righteousness, because, by this ministry, there is a revelation +of that righteousness that is fulfilled by the person of Christ; +and to be imputed for righteousness to them that believe, that +they might be delivered from the ministration of death. How then? +Hath the ministration of God no glory? Yes, forasmuch as it is a +revelation of the justice of God against sin. But yet again, its +glory is turned into no glory, when it is compared with that which +excelleth. 'But if the ministration of death, written and engraven +in stones, was glorious, so that the children of Israel could not +stedfastly behold the face of Moses for the glory of his countenance; +which glory was to be done away; how shall not the ministration of +the Spirit be rather glorious? For if the ministration of condemnation +be glory, much more doth the ministration of righteousness exceed +in glory. For even that which was made glorious had no glory in +this respect, by reason of the glory that excelleth' (2 Cor 3:7-10). + +So then, your obedient temper of mind, forasmuch as it respecteth +the law of morals, and that too, before faith, or a right +understanding of the gospel, is nothing else but an obedience to +the law, a living to death, and the ministration of condemnation; +and is a persuading the world, that to be obedient to that +ministration, that is not the ministration of the gospel, but +holdeth its disciples in blindness and ignorance, in which it +is impossible Christ should be revealed, is an excellent, yea, +a necessary qualification to prepare men for a firm belief, and +a right understanding of the gospel of Christ, which yet even +blindeth, and holdeth all blind that are the followers of that +ministration. I come now to your proof, which indeed is no proof +of this anti-gospel assertion, but texts abused, and wrested out +of their place, to serve to underprop your erroneous doctrine. +The first is, 'If any man will do his will, he shall know of the +doctrine, whether it be of God, or whether I speak of myself' +(John 7:17, p. 268). + +Ans. This scripture respecteth not at all the moral law, or obedience +to the dictates of human nature, as an acceptable qualification +precedent to faith; or that, for the sake of which God will give +men faith in, and a right understanding of the gospel, but is +itself an immediate exhortation to believing, with a promise of +what shall follow; as who shall say, The Father hath sent me into +the world to be salvation to it, through faith in my blood: My +Father's will therefore is, 'that men believe in me'; and if any +will do his will, he shall know of the doctrine, he shall feel +the power thereof, by the peace and comfort that will presently +possess the soul, and by the holy effects that follow. + +That this is the true exposition of this place will be verified +if you consider, that to do the will of God, in a New Testament +sense, is to be taken under a double consideration. 1. As it +respecteth Christ. 2. Man. + +1. As it respecteth Christ, so it concerns his completing the +redemption of man by himself, by his own personal performances +(John 6:38,39; Heb 10:5-10). + +2. As it respecteth man, it doth first and immediately respect +our believing on him for remission of sins and eternal life. 'And +this is the will of him [the Father] which sent me [saith Christ] +that every one that seeth the Son, and believeth on him, may have +everlasting life: and I will raise him up at the last day' (John +6:40). This then is the will of God; that men do believe in Jesus +Christ. + +Against, when the Jews asked Jesus Christ what they should do, +that they might work the works of God, he did not send them first +to the moral precept, or to its first principles in the hearts of +men; by obeying that, to fit themselves for faith; but immediately +he tells them, 'This is the work of God, that ye believe on him +whom he hath sent' (John 6:29). This is the work of God; that +is, 'This is his commandment, That we should believe on the name +of his Son Jesus Christ, and love one another, as he gave us +commandment' (1 John 3:23). If any man will do his will, he shall +know of the doctrine, that is, as I have said, he shall feel, and +have the authority of this faith in his heart, both to give peace +and joy in his heart, and assurance, and the sealing of his soul +to glory. For all these things come in upon believing first in +Christ. + +1. 'By faith we have peace with God' (Rom 5:1). + +2. 'We have joy and peace through believing' (Rom 15:13). + +3. 'Assurance comes also through believing' (John 6:69; Heb 10:22). + +4. Yea, and the sealings up to eternal life; 'In whom also after +that ye believed, ye were sealed with that holy spirit of promise' +(Eph 1:13). + +5. Sanctification, and a right obedient temper, is not to be found +in men before, but after they have believed; 'He purified their +hearts by faith' (Acts 15:9). Yea, heaven and eternal happiness +is promised to them who are sanctified by faith which is in Christ +(26:18). + +This first text, therefore, hath been by you abused, in that you +have ungodlily strained it, but in vain, to make it warrant your +heathenish preparations to faith. + +The second scripture; 'He that is of God heareth God's words; ye +therefore hear them not, because ye are not of God' (John 8:47). + +Ans. This scripture supposeth men must first be of God, before they +can hear God's word; before they can hear it with the hearing of +faith; and therefore nothing respecteth those that before they +have faith, live in the law of works; and least of all, those that +become obedient thereto, that thereby they may obtain everlasting +life. For these are not of God, not of him in a New Testament +sense; not sons, because they are born of men, of the will of men, +of the law, and according to the wisdom of flesh and blood (John +1:12,13). + +Your third scripture is, 'And as many as were ordained to eternal +life believed' (Acts 13:48). Which text you thus expound: 'That as +many of the Gentiles as were disposed, or in a ready preparedness +for eternal life, believed; that is, those which were proselytes +of the gate, who were admitted by the Jews to the hope of eternal +life, and to have their portion in the age to come, without +submitting to their whole law, or any more than owning the God of +Israel, and observing the seven precepts of Noah' (p. 269)[36]. + +Ans. 1. That obedience to the moral law is not a preparative to +faith, or an excellent and necessary qualification to the right +understanding of the gospel I have proved. + +2. That to be a Jewish proselyte was to live in the faith of +Messias to come, is the strain of all the scriptures that have to +deal with them. + +3. But that ordaining men to eternal life respects an act of the +Jews, or that the Jews did dispense with the Gentile proselytes, +in their casting off all their laws, but the seven precepts of +Noah. + +4. Or that God counted this a fit, or forerunning qualification +to faith in Jesus Christ, neither stands with the word of God, +nor the zeal of that people. + +5. Besides, the words presently following seem to me to insinuate +more, viz. That the Jews and religious proselytes that adhered +to Paul at his first sermon (v 43), did contradict and blaspheme +at his second (v 45), and moreover, that it was they that raised +persecution upon him, and expelled him out of their coasts (v 50). +When the Gentiles, even those that were more barbarously ignorant +at his coming, when they heard that by Christ there was offered to +them the forgiveness of sins, they believed (v 48), and glorified +the word of the Lord: The wisdom of heaven so disposing such of +their hearts, that were before by HIM, not by Jews ordained to +life. 'And as many as were ordained to eternal life, believed.' + +But you come again, in p. 269 to the scripture first urged by you, +'If any man will do his will,' &c. and you tell us, that this must +also needs be implied, he shall rightly understand the doctrine +too; which word (understand) you so carry, as may best help you +in case you should meet with an adversary. As if any should thus +object, that here you have granted that the words make promise of +an understanding of the gospel; yea require in it the very first +act of the will; then you readily shift it by saying, That this is +implied only, suggesting that obedience to morals is expressed, +and therefore must first be thought on and done. But if one of +your brotherhood stop here, and make the objection; then you add, +'It is knowledge, at least, in all the necessary points thereof, +absolutely necessary and essential parts, from among which you +long since did cast out, "Coming to God by Jesus Christ."' Yea you +add, 'That by [that which you call] the design of the gospel, it +may be presumed, that whosoever considereth it, with a design of +being so, [that is, of living up to human principles, and that +desireth to be possessed again of the holiness he hath lost, for +that is it for the proof of which you have written above 300 pages] +he must needs believe the gospel to have come from God, and also +be enlightened in the true knowledge of at least the necessary +points of it,' viz. All moral duties contained therein, which are +never a one of them as such an essential of the gospel, but are +such duties as are consequential to the belief thereof. + +Wherefore, although you feign it, 'this honest temper,' as you +call it, will not help you, 1. To judge of the gospel without +prejudice; nor 2. To evidence it with satisfaction; nor 3. Secure +those in whom it is from error and delusion; no man being more +brutish or heathenish, nor so void of satisfaction about it, nor +more involved in error concerning it, than yourself; being truly +what you charge upon others; 1. Grossly ignorant; 2. Too highly +opinionate; 3. Proud in affectation; 4. Liquorish; 5. A self-lover; +6. And for your blasphemy under the just judgment of God. 'If our +gospel be hid, it is hid to them that are lost: In whom the god +of this world hath blinded the minds of them which believe not, +lest the light of the glorious gospel of Christ, who is the image +of God, should shine into them' (2 Cor 4:3,4). + +['For me to live is Christ' includes in it more than good habits +or holy frames of soul.] + +I am come now to your last chapter, which tells us wherein the +essence and life of Christianity consisteth, viz. In a good state +and habit of mind, in a holy frame and temper of soul (p. 282). + +Ans. 1. It consisteth in a life of faith, when I live in the belief +of this, that Christ loved me, and gave himself for me. 'The life +that I now live in the flesh [saith Paul] I live by the faith of +the Son of God, who loved me, and gave himself for me.' + +2. And besides, a good state and habit of mind, or an holy frame +and temper of soul, in your notion of them, which respecteth purely +obedience to morals, from natural impulses, or dictates of our +humanity, they are rather heathenish than Christian, and being +alone, end in death rather than life. 'As many as are of the +works of the law, are under the curse,' he saith not they that +sin against it, but they that are OF the works of it, such as do +justice, righteousness, charity, goodness, mercy, patience, and +all kind of moral duties, from principles human, natural, or as +men, they are under the curse, because they have sinned first, and +also are infirm and weak in their pursuit after the perfections +they desire. These follow after righteousness, but that flies +from them; wherefore they do not obtain it, because they seek it +not by faith in Christ, but as it were by the works; the righteous, +good, and holy works of the law (Rom 9:30,32). But you add, + +'It is such a habit of mind, such a frame and temper of soul, as +esteemeth God as the chiefest good, and preferreth him and his +Son Jesus Christ before all the world, and that prizeth above all +things an interest in the divine perfections,' &c. (p. 282). + +Ans. 1. God must needs be esteemed the chiefest good, by all that +have but, and are ruled by, the light of nature, because they see +him by his works to be almighty, merciful, and eternal (Rom 1:20). +But this may be where the knowledge of the man, the Mediator is +not; therefore this, in this and in your sense, cannot be of the +essence of Christianity, for that it is common to all the world. +That estimation of God which is common to natural men, cannot be +of the essence of Christianity, because they want that knowledge +of him that comes by Jesus Christ, and so are not capable to esteem +of him under a Christian consideration. + +But you say, 'it is that good habit and temper of mind that +preferreth God, and his Son Jesus Christ, before all the world.' + +Ans. He that esteemeth God above all, must needs, at least in his +judgment, so prefer him; but whereas you add, and his Son Jesus +Christ, you put in them words but as a cloak, for yourself have +not preferred his Son Jesus Christ, no, not before a moral law, no +not before your obedience to it, although but by human principles; +yea, you have accounted the command of God, by which we are +enjoined by him to come to God, a thing in itself but like levitical +ceremonies, or as Baptism and the Lord's Supper; a thing in itself +indifferent, and absolutely considered neither good nor evil (p. +7,8,9). + +You add; 'It is such a temper as prizeth above all things, an +interest in the divine perfections; such as justice and righteousness, +universal charity, goodness, mercy, patience, and all kinds of +purity' (p. 282). + +Ans. Seeing by these expressions you only intend moral virtues, +and those that are inherent in you, and originally operations of +humanity, it is evident that you have but impiously and idolatrously +attributed to your own goodness so high and blessed a title. For +whatsoever is in your nature, and originally the dictates thereof, +and whatsoever proficiency you make therein by human principles, +and helps of natural endowments; these things are but of yourself, +your own justice, your own righteousness, your own charity, +goodness, mercy, patience, kindness, &c. Now to call these the +divine perfections, when they are only your own human virtues, +bespeaks you, I say, fond, impious, and idolatrous, and shews you, +in the midst of all your pretended design to glorify God, such an +one who have set up your own goodness with him, yea and given it +the title of his blessed grace and favour. + +That scripture you mention (Rom 14:17), although by the word +righteousness there, is intended obedience to the moral law, yet +to it by persons already justified by Christ's righteousness; hence +they are said to do it in the joy and peace of the Holy Ghost, +or by the joy and peace which they had by faith in Christ's +righteousness, as revealed to them by the Spirit of God. Hence +again, they are said in IT to serve Christ, or to receive the law +at his hand, which he giveth to them to walk after, having first +justified them from the curse thereof by his blood. + +2. The law was given twice on Sinai, the last time, with a proclamation +of mercy going before, and he that receiveth it thus, receiveth +it after a gospel manner. For they as justified persons are dead +to the law as a covenant of works by the body of Christ, that they +might live to another, even to him that is raised from the dead +(Rom 7; Gal 2:19). But you by this scripture intend not this +doctrine, for you make justification by Christ, come after, not +before obedience to the law; yea, you make obedience thereto, +the essential, and coming to God by Christ, but a thing of a more +remote nature, from true and substantial gospel-righteousness. + +In p. 283, you speak again of the old principle, and thus you +comment, 'A principle of holiness that respecteth duty, as with +respect to the nature of the command, so not with respect to the +duty as occasioned by certain external inducements and motives, +but from a good temper and disposition of soul.' + +Ans. This I say, still respecting your old principle of humanity, +and the purity of your nature, the most amounts but to this: Your +principle is confined to a liberty of will and affections, with +respect to doing of the law of works, which many have professed +to have, and do before you, and yet have come short of the glory +of God. For as I told you before, I tell you now again, that the +gospel-principles are the Holy Ghost and faith, which help that +soul in whom they dwell to count believing in Jesus Christ the +great and essential part of our Christianity, and our reckoning +ourselves pardoned for the sake of him: 'And thus being set free +from sin, we become the servants of God, and have our fruit unto +holiness, and the end everlasting life' (Rom 6:22). + +Your description of a child of Abraham, you meaning in a New +Testament sense, is quite beside the truth. For albeit, the sons +of Abraham will live holy lives, and become obedient to the +substantial laws; yet it is not their subjection to morals, but +faith in Jesus, that giveth them the denomination of children of +Abraham. 'Know ye, therefore, that they that are of faith are the +children of faithful Abraham: They that are of faith, the same are +the children of Abraham: Yea, they that are of faith are blessed +with faithful Abraham' (Gal 3:7,9). In p. 284, you say, 'That +there is no one duty more affectionately recommended to us in the +gospel than is alms-giving.' + +Ans. Yes, That there is, and that which more immediately respecteth +our justification with God, than ten thousand such commandments; +and that is faith in Christ. Alms-deeds is also a blessed command; +yet but one of the second table, such as must flow from faith going +before. Faith I mean that layeth hold on Christ's righteousness, +if it be accepted of God. For before the heart be good the action +must be naught; now the heart is good by faith, because faith, by +applying Christ's righteousness, makes over [a] whole Christ to +the soul, of whose fulness it receiveth, and grace for grace (John +1:16). Many things in this last chapter are worthy reprehension, +but because you tell us, in the last two pages thereof, is the +sum of all that need to be said, I will immediately apply myself +to what is there contained. + +You say (p. 296), 'It is not possible we should not have the design +of Christianity accomplished in us, and therefore that we should +be destitute of the power of it, if we make our Saviour's most +excellent life the pattern of our lives.' By our Saviour's life, +as by a parenthesis you also express, you mean, as yourself hath in +short described it (ch 5) viz., 'The greatest freedom, affability, +courtesy, candour, ingenuity, gentleness, meekness, humility, +contempt of the world, contention, charity, tenderness, compassion, +patience, submission to the divine will, love of God, devoutest +temper of mind towards him, mighty confidence and trust in God,' +&c. + +Ans. Our Saviour's life, in not only these, but all other duties +that respected morals, was not principally or first to be imitated +by us, but that the law, even in the preceptive part thereof, +might be fully and perfectly fulfilled for us. 'Christ is the end +of the law for righteousness'; the end, not only of the ceremonial +law, but the ten commandments too; for if the word righteousness, +respecteth in special them. 'Jesus increased in favour with God' +(Luke 2:52; Matt 3:17). This respecteth him as made under the law, +and his pleasing of God in that capacity. So also doth that, 'In +him I am well pleased.' Now I say, as Jesus stood in this capacity, +he dealt with the law in its greatest force and severity, as it +immediately came from God, without the advantage of a Mediator, and +stood by his perfect complying with, and fulfilling every tittle +thereof. Besides, as Jesus Christ had thus to do with the law, +he did it in order to his 'finishing transgression, and putting +an end to sin' (Dan 9:24), and so consequently as Mediator, and +undertaker for the world. For his perfect complying withal, and +fulfilling every tittle of the law, respected nothing his own +private person, that he for himself might be righteous thereby; +for in himself he was eternally just and holy, even as the Father, +but it respected us, even us. For US he was made under the law, +that we, by his fulfilling the law, might by him be redeemed from +under the law, and also receive the adoption of SONS (Gal 4:4,5). +For we having sinned, and transgressed the law, and the justice of +God, yet requiring obedience thereto, and the law being too weak +through our flesh to do it, God therefore sent his own Son in +the likeness of sinful flesh, who himself for us did first of all +walk in the law, and then for sin suffered also in his flesh, the +sentence, and curse pronounced against us by the law. For it was +nothing less necessary, when the Son of God became undertaker +for the sin of the world, that he should walk in obedience to the +whole of the precepts of the law, to deliver us from the judgment +of the law; I say it was no less necessary he should so do, than +that he should bear our curse and death. For it would have been +impossible for him to have overcome the last, if he had not been +spotless touching the first. For therefore it was impossible he +should be holden of death, because he did nothing worthy of death; +no, not in the judgment of the law, to which he immediately stood. +Now as Christ Jesus stood thus to, and walked in the law, it is +blasphemy for any to presume to imitate him; because thus to do is +to turn Mediator and undertaker for the sin of the world. Besides, +whoso doth attempt it, undertakes an impossibility; for no man can +stand by the moral law, as it immediately comes from the divine +majesty; he having sinned first, even before he goeth about to +fulfil it. And in this sense is that to be understood, 'as many as +are of the works of the law are under the curse,' held accursed, +because they have sinned first; accursed in their performances, +because of imperfection, and therefore assuredly accursed at last, +because they come short of the righteousness thereof. + +1. Christ Jesus did never set himself forth for an example, that +by imitating his steps in morals should obtain justification with +God from the curse of that law; for this would be to overthrow, +and utterly abolish the work which himself came into the world to +accomplish, which was not to be our example, that we by treading +his steps might have remission of sins, but that through the faith +of him, through faith in his blood, we might be reconciled to God. + +2. Besides, thus to imitate Christ, is to make of him a Saviour, not +by sacrifice, but by example. Nay, to speak the whole, this would +be to make his mediatorship wholly to center, rather in prescribing +of rules, and exacting obedience to morals, than in giving himself +a ransom for men; yea, I will add to imitate Christ, as you have +prescribed, may be done by him, that yet may be ignorant of the +excellency of his person, and the chief end of his being made +flesh: For in all these things which you have discoursed in that +fifth chapter of him, you have only spoken of that, something of +which is apprehended by the light of nature; yea, nature itself will +teach that men should trust in God, which is the most excellent +particular that there you mention. Wherefore our Lord Jesus himself +foreseeing, that in men there will be a proudness, to content +themselves with that confidence, he intimateth that it would be +in us insignificant, if it stand without faith in himself. 'Ye +believe [naturally] in God [saith he] believe also in me' (John +14:1). Faith in Jesus is as absolutely necessary as to believe +immediately in the divine being. Yea, without faith in Jesus, +whosoever believeth in God is sure to perish and burn in hell. +'If you believe not that I am he, ye shall die in your sins' (John +8:24). And to take Jesus in morals for example, is nowhere called +believing in him, neither is there one promise of eternal life, +annexed to such a practice. But you say, 'If we tread in his blessed +steps, and be such, according to our measure and capacity, as we +have understood he was in this world' (p. 296). + +Ans. I say, for a man to confine himself only to the life of the +Lord Jesus, for an example, or to think it enough to make him, +in his life, a pattern for us to follow, leaveth us, through our +shortness in the end, with the devil and his angels, for want of +faith in the doctrine of remission of sins; for Christ did nowhere +make another mediator between God and him, nor did he ever trust +to another man's righteousness, to be thereby justified from the +curse of the law; neither did he at all stand in need thereof, +without which, we must be damned and perish. Now I say, these +things being nowhere practised by him, he cannot therein be an +example to us. And I say again, seeing that in these things, by +faith in them, is immediately wrapped up our reconciliation with +God; it followeth, that though a man take the Lord Christ in +his whole life, for an example in the end, that notwithstanding, +he abideth unreconciled to God. Neither will that clause, 'and +be such,' help such a person at all: For justification with God, +comes not by imitating Christ as exemplary in morals, but through +faith in his precious blood. In the law I read, that the Paschal +Lamb was neither to be eaten sodden nor raw, but roast with fire, +must it be eaten (Exo 12). Now to make salvation principally to +depend upon imitating Christ's life, it is to feed upon him raw, +or at most, as sodden, not sanctified and holy: But the precept +is, 'Eat it roast with fire'; is to be the antitype, as accursed +of God for sin, and enduring the punishment for it (Exo 19; Deu +33:2; Mal 4:1). The law is compared to fire, and its curse to +a burning oven. Now under the curse of this fiery law, was the +Lord Jesus afflicted for the sins of the world: wherefore, as so +considered, our faith must lay hold upon him, for justification +with God. 'This is the law of the burnt-offering: [which was the +offering for sin;] It is the burnt-offering, because of the burning +upon the altar all night unto the morning, and the fire of the +altar shall be burning in it' (Lev 6:9). But now I would inquire: +Had Israel done the commandment, if they had eaten the passover +raw, or boiled in water? Or if they had offered that offering, that +was to be burnt as a sin-offering, otherwise than it was commanded? +Even so, to feed upon Christ, as he is holy, and of good life only; +and also, as taking him therein for an example to us, to follow +his steps for justification with God; this is, to eat the passover +raw, and not as roast with fire; this is, to feed upon Jesus, +without respecting him as accursed of God for our sin, and so +consequently to miss of that eternal life, that by his blood he +hath obtained for every one that believeth on him. I have been +pleased with this observation: That none of the signs and wonders +in Egypt, could deliver the children of Israel thence, till the +Lamb was slain, and roast with fire (Exo 12:31). And I have been +also pleased with this: That the Father, not Moses, gave the manna +from heaven, which was a type of the flesh, and blood of Christ, +that whoso feedeth on, shall live for ever (John 6:32). Yea, +circumcision also, which was a type of inward, and heart-holiness, +was not of Moses, but of the Fathers, and principally a consequence +of the faith of Abraham (John 7:22). Whence I gather, that no +wonder, but the blood of Christ can save; that no kindness, but +the mercy of God, can give this to us; and that no law, but the +law of faith, can make us truly holy in heart. But you add, 'Those +that sincerely, and industriously, endeavour to imitate the holy +Jesus in his Spirit and actions, can never be ignorant what it is +to be truly Christians.' Those that follow Jesus in his Spirit, must +first receive that Spirit from heaven, which Spirit is received, +as I have often said, by applying first, by faith, the merits of +Christ to the soul, for life and justification with God. The Spirit +is not received by the works of the law, but by the hearing of +faith; neither comes it in the ministry, or doctrine of morals, +but in and by the ministry of faith; and the law is not of faith. +Wherefore seeing you have, in p. 223 of your book, forbidden sinners +to come first to Jesus for justification with God; the Spirit you +talk of, however you call it the Spirit of Jesus, can be no other +than the spirit of a man; which you also yourself, in p. 7, 8, 9 +call 'the purity of human nature, a principle of reason, the first +principles of morals, or those that are originally dictates of +human nature.' Wherefore by these words, 'in his Spirit,' you do +but blaspheme the Holy Ghost, and abuse your ignorant reader; +calling now, Quaker-like, the dictates of your humanity, and +your Socinian compliances therewith, the Spirit of Holy Jesus. I +conclude therefore, that the way of salvation, or the design of +Christianity as prescribed by you, is none other than the errors of +your own brain, the way of death, the sum and heart of Papistical +Quakerism, and is quite denied by the Lord Jesus, and by his blessed +Testament. And now go your ways, and imitate the Lord Jesus, and +take the whole history of his life for your example, and walk in +his steps, and be such as much as you can, yet without faith in +his blood, first; yea, and if you stand not just before God through +the imputation of his righteousness, your imitating will be found +no better than rebellion, because by that, instead of faith in his +blood, you hope to obtain remission of sins, thrusting him thereby +from his office and work, and setting your dunghill righteousness +up in his stead. + +[Fowler's false and dangerous conclusions.] + +I come now to your conclusion. First, in p. 298 'You press men +to betake themselves to find [that which you call] the design of +Christianity, accomplished in their hearts and lives.' + +Ans. Seeing that the holiness that your erroneous book has exalted, +is none other but that which we have lost; yea, and again, seeing +you have set this in the head of, and before the righteousness of +Christ, I admonish my reader to tremble at the blasphemy of your +book, and account the whole design therein, to be none other but +that of an enemy to the Son of God, and salvation of the world. +For that holiness as I have shewed, is none other but a shadowish, +Christless, graceless holiness; and your so exalting of it, very +blasphemy. You proceed, saying, 'Let us exercise ourselves unto +real and substantial godliness; [still meaning your Adamitish +holiness] let us study the gospel not to discourse, or only to +believe, but also, and above all things, to do well.' + +Ans. Herein still you manifest, either ignorance of, or malice against, +the doctrine of faith; that doctrine, which above all doctrines, +is the quintessence of the New Testament, because therein, and +not principally, as you feign, by doing well, is the righteousness +of God revealed, and that from faith to faith; not from faith to +works, nor yet from works to faith. Besides, the gospel is preached +in all nations, for the obedience of faith (Rom 16:26). Neither +works, the law, the dictates of humanity, nor the first principles of +morals, knowing what to do with the righteousness of the gospel, +which is a righteousness imputed by God, not wrought by us; +a righteousness given, not earned, a righteousness received by +believing, not that which floweth from our obedience to laws, a +righteousness which comes from God to us, not one that goeth from +us to God. Besides, as I also have hinted before, the apostle and +you are directly opposite. You cry, 'above all things, do well': +that is, work and do the law; but he, 'above ALL, take the shield +of faith, wherewith are quenched all the fiery darts of the wicked' +(Eph 6:16). + +But you add (p. 300), 'Let us do what lieth in us to convince our +Atheists, that the religion of the blessed Jesus, is no trick or +device; and our wanton and loose Christians, that it is no notional +business, or speculative science.' + +Ans. This you cannot do by your moral natural principles of humanity: +For even some of your brave philosophers, whose godliness you have +so much applauded, were even then in the midst of their, and your +virtues, atheistically ignorant of the religion of Jesus. And as +to the loose Christian; Christ neither hath need of, nor will he +bless your blasphemous opinions, nor feigned godliness, but real +ungodliness, to make them converts to his faith and grace, neither +can it be expected it should, seeing you have not only dirty +thoughts, but vilifying words, and sayings of his person, work, +and righteousness. you have set your works before his (p. 223), +calling them substantial, indispensable, and real; but coming to +God by him, a thing in itself indifferent (p. 7-9). You go on, and +say, 'Let us declare--that we are not barely reliers on Christ's +righteousness, by being imitators of it' (p. 300). You cannot leave +off to contemn and blaspheme the Son of God. Do you not yet know +that the righteousness of Christ on which the sinner ought to rely +for life, is such, as consisted in his standing to, and doing of +the law, without a Mediator? And would you be doing this? What know +you not, that an essential of the righteousness he accomplished +for sinners when he was in the world; is, 'That he was conceived +by the Holy Ghost, born without sin, did all things in the power +of, and union with his own eternal Godhead.' And are you able +thus to imitate him? Again, the righteousness on which we ought +to rely for life, is that which hath in it the merit of blood: +we are 'justified by his blood' through faith in his blood (Rom +5:9). Is this the righteousness you would imitate? Farther, the +righteousness on which poor sinners should rely, is that, for the +sake of which God forgiveth the sins of him that resteth by faith +thereupon. But would you be imitating of, or accomplishing such +a righteousness? + +Your book, Sir, is begun in ignorance, managed with error, and +ended in blasphemy. + +Now the God of glory, if it may stand with his glory, give you a +sight of your sins, against the Son of God, that you may, as Saul, +lie trembling, and being astonished, cry out to be justified, with +the righteousness of God without the law, even that which is by +faith of Jesus Christ, unto all, and upon all them that believe. + +Many other gross absurdities, which I have omitted in your whole +book, may perhaps, be more thoroughly gathered up, when you shall +have taken the opportunity to reply. In the meantime I shall +content myself with this. + +'Behold the Lamb of God, which taketh away the sin of the world' +(John 1:29). + +'Even Jesus, which delivered us from the wrath to come' (1 Thess +1:10). + +'Who when he had by himself purged our sins, sat down on the right +hand of the Majesty on high' (Heb 1:3). + +'Christ died for our sins' (1 Cor 15:3). + +'God hath made him to be sin for us' (2 Cor 5:21). + +'Christ was made a curse for us' (Gal 3:13). + +'He bare our sins in his own body on the tree' (1 Peter 2:24). + +'He loved us, and washed us from our sins in his own blood' (Rev +1:5). + +'God for Christ's sake hath forgiven you' (Eph 4:32). + +'We have redemption through his blood, the forgiveness of sins, +according to the riches of his grace' (Eph 1:7). + +Now unto the King, eternal, immortal, invisible, the only wise +God, be honour, and glory, for ever, and ever. Amen. + + +THE CONCLUSION. + +That my reader may farther perceive that Mr. Fowler, even by the +chief of the articles of the church of England, is adjudged +erroneous; and besides the very fundamentals of the doctrine of +Jesus Christ, and that in those very principles that are in the +main, I say, and that most immediately concern Christ, faith, +and salvation, will be evident to them that compare his design of +Christianity, with these articles hereunto recited. + +The Article [X.] concerning Free-will. + +'The condition of man, after the fall of Adam, is such, that he +cannot turn and prepare himself, by his own natural strength and +good works, to faith, and calling upon God: wherefore we have no +power to do good works, pleasant and acceptable to God, without +the grace of God by Christ preventing[37] us, that we may have a +good will, and working with us, when we have that good will.' + +The Article [XI.] concerning Justification. + +'We are accounted righteous before God, ONLY for the merit of +our Lord and Saviour Jesus Christ, by faith; and not for our own +works, or deservings. Wherefore that we are justified by faith +ONLY, is a most wholesome doctrine, and very full of comfort,' +&c. + +The Article [XIII.] of Works before Justification. + +'Works done before the grace of Christ, and the inspiration of +his Spirit, are not pleasant to God, for as much as they spring +not of faith in Jesus Christ,--or deserve grace of congruity: yea +rather, for that they are not done as God hath willed and commanded +them to be done, we doubt not but they have the NATURE of sin.' + +These articles, because they respect the points in controversy +betwixt Mr. Fowler, and myself; and because they be also fundamental +truths of the christian religion, as I do heartily believe, let +all men know that I quarrel not with him, about things wherein I +dissent from the church of England, but do contend for the truth +contained, even in these very articles of theirs, from which he +hath so deeply revolted, that he clasheth with every one of them, +as may farther be shewn when he shall take heart to reply. + +But to wind up this unpleasant scribble, I shall have done when +I have farther shewed, how he joineth with papist, and quaker, +against these wholesome, and fundamental articles. + +Mr. Fowler's Doctrine compared with Campian the Jesuit, upon that +question whether Faith only justifieth: saith Campian, + +1. Campian. 'We [Papists] say, that as grace is put into us in +justification, so also our righteousness is enlarged through good +works, and is inherent in us; therefore it is not true that God +doth justify by faith ONLY.' + +Fowler (p. 221), 'Justifying faith is such a belief of the truth +of the gospel, as includes a sincere resolution of obedience unto +all its precepts: and that it justifieth as it doth so.--In short, +is it possible that faith in Christ's blood, for the forgiveness +of sins, should be the only act which justifieth a sinner?' (p. +224). + +2. Campian. 'So that faith is urged, but not faith ONLY; again, +by faith is meant all Christianity, and the whole religion of +Christians.' + +Fowler (p. 222), 'For surely the faith which entitles the sinner +to so high a privilege, as that of justification, must needs be +such as complieth with all the purposes of Christ's coming into +the world; especially with his grand purpose,--as Lord, and that +it is no less necessary that it should justify as it doth this.' + +3. Campian. 'Though works void of Christ are nothing; yet through +grace they serve to justification.' + +Fowler (p. 225,226), 'Of the imputation of Christ's righteousness,--this +is the true explication; it consists in dealing with sincerely +righteous persons: as if they were perfectly so, for the sake +and upon the account of Christ's righteousness. The grand intent +of the gospel being to make us partakers of an inward and real +righteousness; and it being but a secondary one, that we should +be accepted, and rewarded, as if we were completely righteous.' + +4. Campian. 'Speaking of faith, hope, and charity, he confesseth; +that faith in nature is before them, but it doth not justify before +they come.' + +Fowler (p. 223), 'What pretence can there be for thinking, that +faith is the condition, or instrument of justification, as it +complieth with only the precept of relying on Christ's merits, for +the obtaining of it: especially when it is no less manifest than +the sun at noon-day, that obedience to the other precepts, [or +works of love,] must go before obedience to this' (p. 284). + +5. Campian. 'I deny [that faith ONLY doth justify] for you have +not in all the word of God, that faith only doth justify.' + +Fowler (p. 225), 'And for my part, I must confess, that I would +not willingly be he that should undertake to encounter one of the +champions of that foul cause, with the admission of this principle, +that faith justifieth, only as it apprehendeth [resteth or relieth +on (p. 224)] the merits, and righteousness of Jesus Christ, I must +certainly have great luck, or my adversary but little cunning, if +I were not forced to repent me of such an engagement.' + +6. Campian. 'Abraham being a just man, was made more just by a +living faith.' + +Fowler (p. 283), 'He only is a true child of Abraham, who in the +purity of the heart obeyeth those substantial laws, that are +imposed by God, upon him.' + +7. Campian. 'I say that charity and good works, are not excluded +[in the causes of our justification].' + +Fowler (p. 214,215), 'For we have shewn, not only that reformation +of life from the practice, and purification of heart from the +liking of sin, are as plainly as can be asserted in the gospel +to be absolutely necessary to give men a right to the promises of +it, but also that its great salvation doth even consist in it.' + +Mr. Fowler's Doctrine compared with William Penn the Quaker. + +1. Penn's Sandy Foundation (p. 19 [p. 16 ed. 1684]), 'Life and +salvation is to them that follow Christ the light, in all his +righteousness, which every man comes only to experiment, as he +walks in a holy subjection to that measure of light and grace, +wherewith the fulness hath enlightened him.' + +Fowler (p. 8), 'That is, those which are of an indispensable, and +eternal obligation, which were first written in men's hearts, and +originally dictates of human nature.' + +2. Penn (p. 32 [p. 26 ed. 1684]), 'I really confess that Jesus Christ +fulfilled the Father's will, and offered up a most satisfactory +sacrifice, but not to pay God, or help him [as otherways being +unable] to save men.' + +Fowler (p. 85), 'Christ was set forth to be a propitiatory sacrifice +for sin; I will not say that his Father [who is perfectly sui juris] +might be put by this means into a capacity of forgiving it.' + +3. Penn (p. 16 [p. 14 ed. 1684]), 'God's remission is grounded +on man's repentance, not that it is impossible for God to pardon +without a plenary satisfaction.' + +Fowler (p. 84), 'There are many that do not question but that God +could have pardoned sin, without any other satisfaction, than the +repentance of the sinner,' &c. + +4. Penn (p. 27 [p. 22 ed. 1684]), 'Justification doth not go before, +but is subsequential to the mortification of lusts.' + +Fowler (p. 14,15), 'This blessing of making men holy, was so much +the design of Christ's coming, that he had his very name from +it': observe the words are, 'He shall save his people from their +sins'; not from the punishment of them. And that is the primary +sense of them, which is most plainly expressed in them: 'That he +shall save his people from the punishment of sin, is a true sense +too; but it is secondary and implied only; as this latter is the +never failing and necessary consequent of the former salvation.' + +5. Penn (p. 25 [p. 21 ed. 1684]), 'Since therefore there can be +no admittance had, without performing that righteous will, and +doing those holy, and perfect sayings; alas! to what value will +an imputative righteousness amount?' &c. + +Fowler (p. 16), 'Christ shall bring in an inward substantial, and +everlasting righteousness, and by abrogating the outward [ceremonial] +and establishing ONLY this righteousness, he should enlarge the +Jewish Church, an accession of the Gentiles, being by that means +made unto it.' + +6. Penn (p. 24,25 [p. 20 ed. 1684]), 'Since God has prescribed +an inoffensive life, as that which only can give acceptance with +him; and on the contrary hath determined never to justify the +wicked, &c.--Will not the abomination appear greatest of all, where +God shall be found condemning the just, on purpose to justify the +wicked; and that he is thereto compelled, or else no salvation, +which is the tendency of their doctrine, who imagine the righteous, +and merciful God to condemn and punish his [innocent[38]] righteous +Son, that he having satisfied for our sins, we might be justified +[while unsanctified] by the imputation of his perfect righteousness. +O why should this horrible thing be contended for by Christians!' + +Fowler (p. 119), 'If it were possible [as it hath been proved it +is not] that a wicked man should have God's pardon, it would not +make him cease to be miserable.' + +Fowler (p. 120), 'Were it possible that Christ's righteousness could +be imputed to an unrighteous man, I dare boldly affirm it would +signify as little to his happiness, as would a gorgeous and splendid +garment, to one that is almost starved with hunger, or that lieth +racked by the torturing diseases of the stone, or colic.' + +Fowler (p. 130), 'To justify a wicked man, while he continueth +so, if it were possible for God to do it, would far more disparage +his justice, and holiness, than advance his grace and kindness.' + +7. Penn (p. 26 [p. 22 ed. 1684]), 'Unless we be[come] doers of +that law, which Christ came not to destroy, but as our example to +fulfil, we can never be justified before God.' + +Fowler (p. 296), 'It is impossible we should not have the design +of Christianity accomplished in us, and therefore that we should +be destitute of the power of it, if we make our Saviour's most +excellent life, the pattern of our lives. Those that sincerely, +and industriously endeavour to imitate the holy Jesus in his +spirit and actions, can never be ignorant what it is to be truly +Christians, nor can they fail to be so.' + +8. Penn (p. 26), 'Nor let any fancy that Christ hath so fulfilled +it for them, as to exclude their obedience, from being requisite +to their acceptance, but only as their pattern.' + +Fowler (p. 148), 'This Son of God taught men their duty, by his +own example, and did himself perform among them, what he required +of them. Now that he should tread before us EVERY step of that way, +which he hath told us leadeth to eternal happiness, and commend +those duties which are most ungrateful to our corrupt inclinations, +by his own practice; our having so brave an example is no small +encouragement, to a cheerful performance of all that is commanded.' + +Understandest thou what thou readest? + + +FOOTNOTES: + +1. Fowler's Design, p. 6. + +2. Ibid. + +3. Seeing, then, it is evident from scripture, how deeply and +dreadfully man is fallen from God, what a folly it is to suppose, +in such a depraved creature, conditions previous to his justification! +They who talk at this rate, know not what they say, nor whereof +they affirm. In a natural man there is no meetness, but a meetness +to sin, and a meetness to be damned. They who know themselves, +know this. And there are no pre-requisites to justification, but +what God, by his Spirit, is pleased to work in men's hearts. None +are meet to obey the gospel, till God implants in their souls +a principle of faith and evangelical obedience. Before this is +done, there is no meetness in the creature, no disposition to do +anything spiritually good; neither are any of our works, till a +change of nature takes place, acceptable and well-pleasing in the +sight of Almighty God.--Mason and Ryland. + +4. Fowler, p. 6. + +5. Ibid. + +6. Fowler, p. 6. + +7. Ibid. + +8. Man, in his first estate, was holy and righteous; and he continued +to be possessed of this righteousness as long as he was obedient +to his Creator; but as soon as he disobeyed the divine command, +he lost all his holiness and righteousness at once; he emptied +himself of every spark of goodness, and was full of all manner +of wickedness; he forfeited all his primitive purity, and became +a sinful, impure, and unrighteous creature. Hence, all mankind are +destitute of original righteousness: there is none of the children +of men righteous, 'no not one: there is none that doeth good, +no not one' (Rom 3:10,12). What then becomes of the purity and +dignity of human nature, so vainly boasted of? or how shall man be +righteous before God? To this last question, we answer with Paul, +in the above-quoted chapter (vv 21, 22), 'Now the righteousness of +God without the law is manifested, being witnessed by the law and +the prophets; even the righteousness of God, which is by faith of +Jesus Christ, unto all and upon all them that believe.' Without this +righteousness, no soul ever was, no soul ever will be, justified +before God.--Mason and Ryland. + +9. Great will be the condemnation of all those who profess to know +God, but in works deny him; who are abominable and disobedient, and +unto every good work reprobate (Titus 1:16). A great profession, +without a suitable life and conversation, will only procure a +greater condemnation. Therefore, up, ye sleepy virgins; up, and +be doing; shew your faith by your works. There is no true religion +without good works, attended with a godly walk and behaviour. There +may be works seemingly good, where there is no true religion. +Good works are not the causes, but the fruits and effects of true +religion, of justifying faith wrought in the soul by the Holy Ghost; +and where true religion is, good works, of every divine kind and +quality, will naturally follow, to the glory and praise of that grace +which alone brings salvation to miserable ruined sinners.--Mason +and Ryland. + +10. Hierocles, the Greek philosopher. + +11. Bunyan must have formed his opinions of the Quakers from some +persons who passed as such. No form either of doctrine or discipline +had appeared in 1672. As soon as their tenets were published, they +professed, as they do to this day, entire dependence upon Jesus +Christ for holiness.--Ed. + +12. Mr. Fowler gives no reference to any of the works of these +learned divines, nor could he!! He traduces these great reformers +and the doctrines of his own church, and yet was soon after made +a bishop!!!--Ed. + +13. The saints of God experience a mystery of iniquity, a horrible +depth of corruption in their own hearts, and groan under the +plague and burden of it. If we rightly know ourselves, and behold +our vileness, filthiness, and exceeding sinfulness, in their +true colours, we shall be obliged to own that we are very wicked, +unholy, ungodly, abominable; and that a principle and inclination +to evil is so prevalent in the best of us, that were God to leave +us to ourselves, we should greedily commit the most heinous sins. +These truly humbled persons, and these alone, are made sensible +of the want of the application of the precious atoning blood +of Christ to cleanse them from the pollution of sin, and of the +sanctifying grace of the Spirit to deliver them from the dominion +and tyranny of it.--Mason and Ryland. + +14. 'Rusheth the soul.' To rush is a neuter verb, here used in an +active sense;--'precipitateth' gives the correct idea.--Ed. + +15. 'So natural, and ignorant,' in distinction from that spiritual +wisdom which is immortal and illuminating.--Ed. + +16. Against all ungodliness and unrighteousness of men, such as +disbelief, idolatry, adultery, &c. (p. 35). + +17. How astonishing the mystery! how condescending the love! that +the infinite Deity and finite flesh should meet in one person +(Christ), in order to display to mankind the glory of God in that +divine person! to bring hell-deserving mortals into a nearness, +yea, into a oneness with his Creator, that they might be made +partakers of his holiness, and adore and admire his perfections +for ever! O Christians, know and prize your inestimable privileges, +and be instant at the throne of grace, that your souls may be +so far assimilated to the image of the ever-blessed and adorable +Jesus, that you may be constantly looking and hastening to, and +longing for that happy time, when, having dropt the dimming rages +of mortality, the veil of sinful flesh, you shall be brought to +'know him even as you are known' of him, because you shall 'see +him as he is.'--Ryland. + +18. 'Common,' as the head of his church, in whom all his people +have an equal or common right.--Ed. + +19. 'And even that miracle which might seem the most inconsiderable, +namely, his causing his disciple Peter to catch a fish with a small +piece of money in its mouth, was also instructive of a duty; it +being an instance of his loyalty to the supreme magistrate; for +the money was expended in paying tribute, and taken out of the sea +in that strange manner for no other purpose.'--Fowler's Design, +&c. p. 72. + +20. 'Lay you,' brings forth to yourself. 'Lay' is here used as +in 'a hen lays eggs'; such an application to this proverb is a +cutting satire.--Ed. + +21. 'To possess them.' Possess was formerly used as an active +verb, but now is only used as a neuter verb; the meaning is 'to +fill them with the certainty of the knowledge.' + +22. 'As in Adam all died,' were bereft of every good, and became +obnoxious to wrath and endless misery, so 'IN Christ,' by virtue +of his life, death, and resurrection, 'shall all be made alive'; +they shall have that incorruptible seed implanted in their hearts, +which liveth and abideth for ever. Every grace and blessing +is derived to the renewed soul from its union to Christ, as its +living head, through the eternal Spirit. Christ hath fulfilled +all righteousness for us and in our stead, and this was the end +and intent of his coming into the world; so that Christ is now +become the righteousness of all them that do truly believe in him. +'Created IN Christ Jesus unto good works, which God hath before +ordained that we should walk in them' (Eph 2:10).--Mason and +Ryland. + +23. Would to God this legal, self-exalting, Christ-dishonouring +doctrine had been confined to the times in which our author wrote, or +had been then banished to hell, from whence it came; but alas! it +is but too prevalent in these degenerate times, in which Arianism, +Arminianism, Socinianism, &c., &c., so dreadfully infect the +multitude even of professors! In the national churches, what do +we hear but Moses and the law, 'This do and live'; or, in other +words, do your duty as well as you can, and Christ will do the +rest: thus making the gospel the sacrifice of Christ, and the work +of the Spirit, of no effect. Whereas, on the contrary, unregenerate, +depraved, and sinful mortals 'have no power to do good works +pleasant and acceptable to God, without the grace of God preventing +[or going before] them, that they may have a good will; and +working in and by them, when they have that good will'; which is +perfectly agreeable to our Lord's declaration, (John 15:5) 'Without +me, ye can do nothing.'--Mason and Ryland. + +24. 'Sir Johns,' formerly the title given to the priests. It was +succeeded by the title 'reverend.'--Ed. + +25. Chap. 17: 'How fearfully the gospel is abused by the papists.' +Chap. 18: 'Those sottish, who expect salvation without holiness; +and those more so who encourage themselves by the grace of the +gospel in unholiness.'--Heads of these Chapters.--Ed. + +26. 'Would that man be accounted any better than a perfect idiot, +who, being sorely hurt, should expect from his surgeon perfect +ease, when he will not permit him to apply any plaister for the +healing of his wound? Or that being deadly sick, should look that +his physician should deliver him from his pain, when he will not +take any course he prescribes for the removal of the distemper +that is the cause of it?'--Fowler's Design, p. 216. How admirably +does Bunyan detect and unravel this casuistic sophistry.--Ed. + +27. 'The righteousness of God is revealed from faith to faith'; +that is, from one degree of faith to another: therefore increase +in faith; live nearer to Christ; and the nearer you live to +the Saviour, the farther you will be from sin; yea, he will make +you, by precious faith in him, more than conqueror over all your +spiritual enemies: therefore venture wholly upon Christ, and see +if he will cast you out: indeed, he never will. Trust in him, +hope in him, believe in him, and you will never be disappointed. +All our fitness is in Christ. Believe in him, and he is yours. In +him dwells all fullness. Believe in Christ, and all that Christ +has is yours: his blood is yours, his wisdom is yours, his +righteousness, his sanctification is yours; yea, Christ Jesus +himself is yours--he is yours in this world, and in the world to +come; he is yours in time, and in eternity. Even so, Amen.--Mason +and Ryland. + +28. 'More groundedly,' with better foundation. + +29. 'Take the way,' occupy the place.--Ed. + +30. 'Doubtful opinions, modes and rites, eagerly opposed, is like +the apes blowing at a glowworm, which affords neither light nor +warmth' (p. 239). + +31. These sentiments are the essential fundamentals of all state +religions, be they heathen, christian, or mohamedan. This plain +avowal of them might have been the cause why the author was soon +after made a bishop of the Church of England.--Ed. + +32. Like the vicar of Bray, near Maidenhead, who boasted of his +consistency. He was under Henry VIII a papist, then a semi-protestant; +under Edward, a protestant; under Mary, again a papist; and under +Elizabeth, a protestant. Still he had never ceased to be vicar of +Bray.--Ed. + +33. 'Diggle together,' probably from 'degladiation,' a combat, +quarrel, or contest; a fencing match between two friends.--Ed. + +34. Fowler's picture of the want of uniformity in the preachers +of his sect, all being under the 'Act of Uniformity,' is very +amusing and instructive!!--Ed. + +35. Undoubtedly so; because the good works of a man who is under +the influence and power of divine grace, flow from the constraining +love of a coveannt-reconciled God in Christ Jesus, whom the +holy-making Spirit glorifies and renders precious to every true +believer in him.--Mason and Ryland. + +36. The Jews were divided into three sections: I. The descendants +of Israel; II. Proselytes who conformed to all the Mosaic rites; +and, III. Those who were bound to obey the seven precepts of +Noah--and these, although they did not conform to the Jewish rites, +yet were admitted to the worship of the true God and the hope of +the life to come. According to the Talmud these precepts were--1. +To renounce idols and all idolatrous worship. 2. To worship the +true God, the creator of heaven and earth. 3. Bloodshed, to commit +no murder. 4. Not to be defiled with fornication. 5. Rapine, against +theft and robbery. 6. To administer justice. 7. Not eating flesh +with the blood in it.--Ed. + +37. 'To prevent,' from 'praevenio,' to go before; 'preventing us' +was formerly used for 'preparing us.' It is now obsolete in this +sense, but frequently occurs in the Bible.--Ed. + +38. 'Innocent' instead of 'righteous,' ed. 1684. + +*** + +REPROBATION ASSERTED: OR, THE DOCTRINE OF ETERNAL ELECTION AND +REPROBATION PROMISCUOUSLY HANDLED, IN ELEVEN CHAPTERS. + +WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS +DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY +CASES OF CONSCIENCE RESOLVED. + +BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH. + +'What then? Israel hath not obtained that which he seeketh for; but +the election hath obtained it, and the rest were blinded.'--Romans +11:7 + +London: Printed for G. L., and are to be sold in Turn-stile-alley, +in Holbourn. Small 4to, 44 pages. + + +EDITOR'S ADVERTISEMENT. + +This valuable tract was first published without a date, but according +to Doe's List, about the year 1674, and has never been reprinted +in a separate volume; it appeared in only one edition of the +collected works of John Bunyan--that with the notes by Ryland and +Mason; and in his select works, published in America in 1832. No +man could have been better qualified to write upon the subject +of reprobation than Bunyan.--His extraordinary knowledge of, and +fervent attachment to, the holy oracles, peculiarly fitted him +with unwavering verity to display this doctrine of divine truth. +He was incapable of any misrepresentation with a view of concealing +what fallen reason might deem a deformity, or to render the doctrines +of the cross palatable to mankind. His object is to display the +truth, and then humbly to submit to the wisdom of God, and zealously +to vindicate it. There is no subject which more fully displays +our fallen nature, than that of reprobation. All mankind agree +in opinion, that there ever has been an elect, or good class +of society; and a reprobate, or worthless and bad class; varying +in turpitude or in goodness to a great extent and in almost +imperceptible degrees. All must unite in ascribing to God that +divine foreknowledge that renders ten thousand years but as one +day, or hour, or moment in his sight. All ascribe to his omnipotence +the power to ordain or decree what shall come to pass--and where +is the spirit that can demonstrate a shade of difference between +such foreknowledge and preordination. All agree that in the +lower class of animals some of the same species pass their lives +in luxury and comfort, while others are cruelly tormented, this +world comprising their whole term of existence; and will those +who refuse to submit to the sovereignty of God in the doctrine of +election dare to arraign his conduct in leaving some out of his +electing love? The reprobate or worthless lose nothing by the +happiness of others. It is inscrutably hid from mankind who are +the elect, until the Holy Spirit influences them with the love +of God in Christ Jesus, and this sometimes in the last moments of +life. There is every encouragement, nay incentive, to the sinner +who feels the burthen of guilt to fly for refuge to the hope set +before him in the gospel. 'It is a faithful saying, and worthy +of all acceptation, that Christ Jesus came into the world to save +SINNERS'; even the chief of sinners. The glad tidings are addressed +to ALL sin-sick souls; and Bunyan's statement of this truth is clear, +scriptural, and reasonable. Very different is the account of the +reprobation given by R. Resburie in his Stop to the Gangrene of +Arminianism, 1651. 'For the reprobate God decrees the permitting +of sin in order to hardening, and their hardening in it, in order +to their condemnation.' p. 69. 'As election is the book of life, +so reprobation of death; the names of the reprobate are there +registered for destruction.' p. 73. It is much to be regretted +that sentiments like these have been too commonly uttered. It is +as an antidote to such ideas that this little work was written; but, +unfortunately, it has never been widely circulated and read. May +the divine blessing follow this attempt to spread these important, +although to many, unpalatable, doctrines. + +GEORGE OFFOR. + + +REPROBATION ASSERTED. + + +CHAPTER 1. + +That there is a Reprobation. + +In my discourse upon this subject, I shall study as much brevity +as clearness and edification will allow me; not adding words to +make the volume swell, but contracting myself within the bounds of +few lines, for the profit and commodity of those that shall take +the pains to read my labours. And though I might abundantly multiply +arguments for the evincing and vindicating this conclusion, yet I +shall content myself with some few scripture demonstrations: the +first of which I shall gather out of the ninth of the Romans, +from that discourse of the apostle's, touching the children of +the flesh, and the children of the promise. + +1. At the beginning of this chapter, we find the apostle grievously +lamenting and bemoaning of the Jews, at the consideration of their +miserable state: 'I say the truth in Christ, [saith he] I lie not, +my conscience also bearing me witness in the Holy Ghost, that I +have great heaviness and continual sorrow in my heart. For I could +wish that myself were accursed from Christ for my brethren, my +kinsmen according to the flesh': Poor hearts, saith he, they will +perish; they are a miserable sad and helpless people; their eyes +are darkened that they may not see, and their back is bowed down +alway (Rom 11:10). Wherefore? Have they not the means of grace? +Yes verily, and that in goodly measure. First they 'are Israelites; +to whom pertaineth the adoption, and the glory, and the covenants, +and the giving of the law, and the service of God, and the promises; +whose are the fathers, and of whom as concerning the flesh Christ +came, who is over all, God blessed for ever. Amen.' What then +should be the reason? Why saith he, though they be the children +of Abraham according to the flesh, yet they are the children of +Abraham BUT according to the flesh: 'For they are not all Israel +[in the best sense] which are of Israel: neither, because they are +the seed of Abraham, are they all children: but, in Isaac shall +thy seed be called.' That is, they that are the children of the +flesh, they are not the children of God; but the children of the +promise shall be counted for the seed. So then, here you see that +they that are only the children of the flesh, as the greatest +part of Israel were, they are those that are neither counted for +the seed, the children of promise, nor the children of God; but +are rejected, and of the reprobation. This therefore shall at this +time serve for the first scripture-demonstration. + +2. Another scripture you have in the eleventh chapter of this +epistle, from these words, 'The election hath obtained it, and the +REST were blinded' (Rom 11:7). These words are shedding[1] words, +they sever between men and men; the election, the rest; the chosen, +the left; the embraced, the refused: 'The election have obtained +it, and the rest were blinded.' By rest here, must needs be +understood those not elect, because set one in opposition to the +other; and if not elect, what then but reprobate? + +3. A third scripture is that in the Acts of the Apostles, 'And as +many as were ordained to eternal life, believed' (13:48). 'And as +many'; by these words, as by the former, you may see how the Holy +Ghost distinguisheth or divideth between men and men; the sons, +and the sons of Adam. 'As many as were ordained to eternal life, +believed': If by many here, we are to understand every individual, +then not only the whole world must at least believe the gospel, +of which we see the most fall short, but they must be ordained to +eternal life; which other scriptures contradict: for there is the +rest, besides the elect; the stubble and chaff, as well as wheat: +many therefore must here include but some; 'For though--Israel be +as the sand of the sea, a remnant shall be saved' (Rom 9:27; Isa +1:9, 10:22,23). + +I might here multiply many other texts, but in the mouth of two +or three witnesses shall every word be established. Let these +therefore for this, suffice to prove that there is a reprobation. +For this I say, though the children of the flesh, the rest besides +the election, and the like, were not mentioned in the word; yet +seeing there is such a thing as the children of the promise, the +seed, the children of God, and the like, and that too under several +other phrases, as predestinated, foreknown, chosen in Christ, and +written in the Book of life, and appointed unto life, with many +others: I say seeing these things are thus apparent, it is without +doubt, that there is such a thing as a reprobation also (Rom 8; +Eph 1:3,4; 1 Thess 5:9). + +Nay, further, From the very word election, it followeth unavoidably; +for whether you take it as relating to this, of distinguishing +between persons as touching the world to come, or with reference +to God's acts of choosing this or that man to this or that office, +work, or employment in this world, it still signifieth such a +choosing, as that but some are therein concerned, and that therefore +some are thence excluded. Are all the elect, the seed, the saved, +the vessels of mercy, the chosen and peculiar? Are not some, +yea the most, the children of the flesh, the rest, the lost, the +vessels of wrath, of dishonour, and the children of perdition? +(Rom 11:9; 1 Peter 2:8,9; Matt 10:16; 2 Sam 6:21; Psa 78:67,68; +John 15:16; 2 Cor 4:3; Rom 9:21,22; John 17:12). + + +CHAPTER 2 + +What Reprobation is. + +Having thus shewed you that there is such a thing as a reprobation, +I come now to shew you what it is. Which that I may do to your +edification, I shall First shew you what this word reprobation +signifieth in the general, as it concerneth persons temporary and +visibly reprobate: Second, more particularly, as it concerneth +persons that are eternally and invisibly reprobate. + +First, Generally, As it concerneth persons temporarily and visibly +reprobate, thus: To be reprobate is to be disapproved, void of +judgment, and rejected, &c. To be disapproved, that is, when the +word condemns them, either as touching the faith or the holiness +of the gospel; the which they must needs be, that are void of +spiritual and heavenly judgment in the mysteries of the kingdom; +a manifest token [that] they are rejected. And hence it is that +they are said to be reprobate or void of judgment concerning the +faith; reprobate or void of judgment touching every good work; +having a reprobate mind, to do those things that are not convenient, +either as to faith or manners. And hence it is again, that they +are also said to be rejected of God, cast away, and the like (2 +Cor 13:6,7; 2 Tim 3:8; Titus 1:16; Rom 1:28; Jer 6:30; 1 Cor 9:27). + +I call this temporary visible reprobation, because these appear, +and are detected by the word as such that are found under the +above-named errors, and so adjudged without the grace of God. +Yet it is possible for some of these, however for the present +disapproved, through the blessed acts and dispensations of grace, +not only to become visible saints, but also saved for ever. Who +doubts but that he who now by examining himself, concerning faith, +doth find himself, though under profession, graceless, may after +that, he seeing his woeful state, not only cry to God for mercy, +but find grace, and obtain mercy to help in time of need? though +it is true, that for the most part the contrary is fulfilled on +them. + +Second, But to pass this, and more particularly to touch the +eternal invisible reprobation, which I shall thus hold forth: It +is to be passed by in, or left out of, God's election; yet so, as +considered upright. In which position you have these four things +considerable: 1. The act of God's election. 2. The negative of +that act. 3. The persons reached by that negative. And, 4. Their +qualification when thus reached by it. + +1. For the first. This act of God in electing, it is a choosing +or fore-appointing of some infallibly unto eternal life, which he +also hath determined shall be brought to pass by the means that +should be made manifest and efficacious to that very end (Eph +1:3-5; 1 Peter 1:2). + +2. Now the negative of this act is, a passing by, or a leaving +of those not concerned in this act; a leaving of them, I say, +without the bounds, and so the saving privileges of this act; as +it followeth by natural consequence, that because a man chooseth +but some, therefore he chooseth not all, but leaveth, as the +negative of that act, all others whatsoever. Wherefore, as I said +before, those not contained within this blessed act, are called +the rest besides the election. 'The election hath obtained it, +and the rest were blinded.' + +3. The persons then that are contained under the negative of this +act, they are those, and those only, that pass through this wicked +world without the saving grace of God's elect; those, I say, that +miss the most holy faith, which they in time are blest withal, +who are fore-appointed unto glory. + +4. And now for the qualification they were considered under, when +this act of reprobation laid hold upon them; to wit, They were +considered upright. + +This is evident, From this consideration, that reprobation is God's +act, even the negative of his choosing or electing, and none of +the acts of God make any man a sinner. It is further evident by +the similitude that is taken from the carriage of the potter in +his making of his pots; for by this comparison the God of heaven +is pleased to shew unto us the nature of his determining in the +act of reprobation. 'Hath not the potter power over the clay, of +the same lump?' &c. (Rom 9:21). Consider a little, and you shall +see that these three things do necessarily fall in, to complete +the potter's action in every pot he makes. + +(1.) A determination in his own mind what pot to make of this +or that piece of clay; a determination, I say, precedent to the +fashion of the pot; the which is true in the highest degree, in +him that is excellent in working; he determines the end, before +the beginning is perfected (Isa 41:22, 46:10). 'For this cause +[very purpose] have I raised thee up' (Exo 9:16). + +(2.) The next thing considerable in the potter; it is the so +making of the pot, even as he determined; a vessel to honour, or +a vessel to dishonour. There is no confusion nor disappointment +under the hand of this eternal God, his work is perfect, and every +way doth answer to what he hath determined (Deut 32:4). + +(3.) Observe again, That whether the vessel be to honour or to +dishonour, yet the potter makes it good, sound, and fit for service; +his fore-determining to make this a vessel to dishonour, hath no +persuasion at all with him to break or mar the pot: Which very +thing doth well resemble the state of man as under the act of +eternal reprobation, for 'God made man upright' (Eccl 7:29). + +From these conclusions then, + +Consider, 1. That the simple act of reprobation, it is a leaving +or passing by, not a cursing of the creature. + +Consider, 2. Neither doth this act alienate the heart of God from +the reprobate, nor tie him up from loving, favouring, or blessing +of him; no, not from blessing of him with the gift of Christ, of +faith, of hope, and many other benefits. It only denieth them that +benefit, that will infallibly bring them to eternal life, and that +in despite of all opposition; it only denieth so to bless them as +the elect themselves are blessed. Abraham loved all the children +he had by all his wives, and gave them portions also; but his +choice blessing, as the fruit of his chiefest love, he reserved +for chosen Isaac (Gen 25:5,6). + +Consider Lastly, The act of reprobation doth harm to no man, +neither means him any; nay, it rather decrees him upright, lets +him be made upright, and so be turned into the world.[2] + + +CHAPTER 3. + +Of the Antiquity of Reprobation. + +Having now proceeded so far as to shew you what reprobation +is, it will not be amiss if in this place I briefly shew you its +antiquity, even when it began its rise; the which you may gather +by these following particulars. + +First, Reprobation is before the person cometh into the world, +or hath done good or evil: This is evident by that of Paul to the +Romans: 'For the children being not yet born, neither having done +any good or evil, that the purpose of God according to election +might stand not of works, but of him that calleth; it was said unto +Rebecca, The elder shall serve the younger' (9:11). Here you find +twain in their mother's womb, and both receiving their destiny, +not only before they had done good or evil, but before they were +in a capacity to do it, they being yet unborn; their destiny, +I say, the one unto, the other not unto, the blessing of eternal +life; the one chose, the other refused; the one elect, the other +reprobate. The same also might be said of Ishmael and his brother +Isaac, both which did also receive their destiny before they came +into the world: for the promise that this Isaac should be the +heir, it was also before Ishmael was born, though he was elder by +fourteen years, or more, than his brother (Gen 15:4,5, 16:4,5,16, +17:25, 21:5). And it is yet further evident, + +1. Because election is an act of grace; 'There is a remnant according +to the election of grace' (Rom 11:5). Which act of grace saw no +way so fit to discover its purity and independency, as by fastening +on the object before it came into the world; that being the state +in which at least no good were done, either to procure good from +God, or to eclipse and darken this precious act of grace. For +though it is true that no good thing that we have done before +conversion, can obtain the grace of election; yet the grace of +election then appeareth most, when it prevents[3] our doing good, +that we might be loved therefore: wherefore he saith again, 'That +the purpose of God according to election might stand, not of +works, but of him that calleth; it was said unto her, The elder +shall serve the younger' (Rom 9:11,12). + +2. This is most agreeable to the nature of the promise of giving +seed to Abraham; which promise, as it was made before the child +was conceived, so it was fulfilled at the best time, for the +discovery of the act of grace, that could have been pitched upon: +At this time will I come (saith God) 'and Sarah shall have a son' +(Gen 18:14); which promise, because it carried in its bowels the +very grace of electing love, therefore it left out Ishmael, with +the children of Keturah: 'For in Isaac shall thy seed be called' +(Rom 4:16-19, 9:7). + +3. This was the best and fittest way for the decrees to receive +sound bottom, even for God both to choose and refuse, before the +creature had done good or evil, and so before they came into the +world: 'That the purpose of God according to election might stand,' +saith he, therefore before the children were yet born, or had done +any good or evil, it was said unto her, &c. God's decree would for +ever want foundation, should it depend at all upon the goodness +and holiness either of men or angels; especially if it were to +stand upon that good that is wrought before conversion, yea, or +after conversion either. We find, by daily experience, how hard +and difficult it is, for even the holiest in the world, to bear +up and maintain their faith and love to God; yea, so hard, as not +at all to do it without continual supplies from heaven. How then +is it possible for any so to carry it before God, as to lay, by +this his holiness, a foundation for election, as to maintain that +foundation, and thereby to procure all those graces that infallibly +saveth the sinner? But now the choice, I say, being a choice of +grace, as is manifest, it being acted before the creature's birth; +here grace hath laid the cornerstone, and determined the means to +bring the work to perfection. Thus 'the foundation of God standeth +sure, having this seal, The Lord knoweth them that are his' (2 Tim +2:19). That is, who he hath chosen, having excluded works, both +good and bad, and founded all in an unchangeable act of grace; +the negative whereof, is this harmless reprobation. + +Second, But secondly, To step a little backward, and so to make +all sure: This act of reprobation was before the world began; +which therefore must needs confirm that which was said but now, +that they were, before they were born, both destinated before +they had done good or evil. This is manifest by that of Paul to +the Ephesians, at the beginning of his epistle; where, speaking +of Election, whose negative is reprobation, he saith, 'God hath +chosen us in Christ before the foundation of the world.' Nay +further, if you please, consider, that as Christ was ordained +to suffer before the foundation of the world, and as we that are +elected were chosen in him before the foundation of the world; +so it was also ordained we should know him, before the foundation +of the world; ordained that we should be holy before him in love, +before the foundation of the world; and that we in time should be +created in him to good works, and ordained before that we should +walk in them. Wherefore reprobation also, it being the negative of +electing love; that is, because God elected but some, therefore +he left the rest: these rest therefore must needs be of as ancient +standing under reprobation, as the chosen are under election; +both which, it is also evident, was before the world began. Which +serveth yet further to prove that reprobation could not be with +respect to this or the other sin, it being only a leaving them, +and that before the world, out of that free choice which he was +pleased to bless the other with. Even as the clay with which the +dishonourable vessel is made, did not provoke the potter, for the +sake of this or that impediment, therefore to make it so; but the +potter of his own will, of the clay of the same lump, of the clay +that is full as good as that of which he hath made the vessel to +honour, did make this and the other a vessel of dishonour, &c. (1 +Peter 1:20,21; 1 Cor 2:7; Eph 1:3,4, 2:10).[4] + + +CHAPTER 4. + +Of the causes of Reprobation. + +Having thus in a word or two shewed the antiquity of Reprobation, +I now come in this place to shew you the cause thereof; for +doubtless this must stand a truth, That whatever God doth, there +is sufficient ground therefore, whether by us apprehended, or else +without our reach. + +First then, It is caused from the very nature of God. There are two +things in God, from which, or by the virtue of which, all things +have their rise, to wit, the eternity of God in general, and the +eternal perfection of every one of his attributes in particular: +for as by the first, he must needs be before all things; so by +virtue of the second, must all things consist. And as he is before +all things, they having consistence by him; so also is he before +all states, or their causes, be they either good or bad, of +continuance or otherwise, he being the first without beginning, +&c., whereas all other things, with their causes, have rise, +dependance, or toleration of being from him (Col 1:17). + +Hence it follows, that nothing, either person or cause, &c., can +by any means have a being, but first he knows thereof, allows +thereof, and decrees it shall be so. 'Who is he that saith, and +it cometh to pass, when the Lord commandeth it not?' (Lam 3:37). +Now then, because that reprobation, as well as election, are +subordinate to God; his will also, which is eternally perfect, +being most immediately herein concerned; it was impossible that +any should be reprobate, before God had both willed and decreed +it should be so. It is not the being of a thing that administers +matter of knowledge or foresight thereof to God, but the perfection +of his knowledge, wisdom, and power, &c., that giveth the thing +its being: God did not fore-decree there should be a world, because +he foresaw there would be one; but there must be one, because he had +before decreed there should be one. The same is true as touching +the case in hand: 'For this cause [very purpose] have I raised +thee up, for to shew in thee my power' (Exo 9:16; Rom 9:17). + +Second, A second cause of eternal reprobation, is the exercise +of God's sovereignty; for if this is true, that there is nothing +either visible or invisible, whether in heaven or earth, but hath +its being from him: then it must most reasonably follow, that he +is therefore sovereign Lord, &c., and may also according to his +own will, as he pleaseth himself, both exercise and manifest the +same; being every whit absolute; and can do and may do whatsoever +his soul desireth: and indeed, good reason, for he hath not only +made them all, but 'for his pleasure they both were and are created' +(Rev 4:11). + +Now the very exercise of this sovereignty produceth reprobation: +'Therefore hath he mercy on whom he will have mercy, and whom he +will he hardeneth' (Rom 9:18). 'Hath not the potter power over the +clay, of the same lump?' And doth he not make his pots according +to his pleasure? Here therefore the mercy, justice, wisdom and +power of God, take liberty to do what they will; saying, 'My +counsel shall stand, and I will do all my pleasure' (Isa 46:10; +Job 23:13; Dan 4:35; Isa 43:13). + +Third, Another cause of eternal reprobation, is the act and working +of distinguishing love, and everlasting grace. God hath universal +love, and particular love; general love, and distinguishing love; +and so accordingly doth decree, purpose, and determine: from +general love, the extension of general grace and mercy: but from +that love that is distinguishing, peculiar grace and mercy: 'Was +not Esau Jacob's brother?' saith the Lord, 'yet I loved Jacob' +(Mal 1:2). Yet I loved Jacob, that is, with a better love, or +a love that is more distinguishing. As he further makes appear +in his answer to our father Abraham, when he prayed to God for +Ishmael: 'As for Ishmael, [saith he] I have heard thee: Behold, +I have blessed him, and will make him fruitful. But my covenant +will I establish with Isaac, which Sarah shall bear unto thee' (Gen +17:20,21). Touching which words, there are these things observable. + +1. That God had better love for Isaac, than he had for his brother +Ishmael. Yet, + +2. Not because Isaac had done more worthy and goodly deeds, for +Isaac was yet unborn. + +3. This choice blessing could not be denied to Ishmael, because +he had disinherited himself by sin; for this blessing was entailed +to Isaac, before Ishmael had a being also (Rom 4:16-19; Gen 15:4,5, +chapter 16). + +4. These things therefore must needs fall out through the working +of distinguishing love and mercy, which had so cast the business, +'that the purpose of God according to election might stand.' + +Further, Should not God decree to shew distinguishing love and +mercy, as well as that which is general and common, he must not +discover his best love at all to the sons of men. Again, if he +should reveal and extend his best love to all the world in general, +then there would not be such a thing as love that doth distinguish; +for distinguishing love appeareth in separating between Isaac +and Ishmael, Jacob and Esau, the many called, and the few chosen. +Thus by virtue of distinguishing love, some must be reprobate: +for distinguishing love must leave some, both of the angels in +heaven, and the inhabitants of the earth; wherefore the decree +also that doth establish it, must needs leave some. + +Fourth, Another cause of reprobation, Is God's willingness to +shew his wrath, and to make his power known. This is one of those +arguments that the holy apostle setteth against the most knotty +and strong objection that ever was framed against the doctrine of +eternal reprobation: 'Thou wilt say then unto me, [saith he] Why +doth he yet find fault?' For if it be his will that some should +be rejected, hardened, and perish, why then is he offended that +any sin against him; 'for who hath resisted his will?' Hold, saith +the apostle; stay a little here; first remember this, Is it meet +to say unto God, What doest thou? 'Shall the thing formed say +to him that formed it, Why hast thou made me thus? Hath not the +potter power over the clay, of the same lump,' &c. Besides, when +you have thought your worst, to wit, that the effects of reprobation +must needs be consummate in the eternal perdition of the creature; +yet again consider, 'What if God, willing to shew his wrath,' as +well as grace and mercy? And what if he, that he may so do, exclude +some from having share in that grace that would infallibly, against +all resistance, bring us safe unto eternal life? What then? Is he +therefore the author of your perishing, or his eternal reprobation +either? Do you not know that he may refuse to elect who he will, +without abusing of them? Also that he may deny to give them that +grace that would preserve them from sin, without being guilty of +their damnation? May he not, to shew his wrath, suffer 'with much +long-suffering' all that are 'the vessels of wrath,' by their own +voluntary will, to fit themselves for wrath and for destruction? +(Rom 9:19-22). Yea, might he not even in the act of reprobation, +conclude also to suffer them thus left, to fall from the state he +left them in, that is, as they were considered upright; and when +fallen, to bind them fast in chains of darkness unto the judgment +of the great day, but he must needs be charged foolishly? You +shall see in that day what a harmony and what a glory there will +be found in all God's judgments in the overthrow of the sinner; +also how clear the Lord will shew himself of having any working +hand in that which causeth eternal ruin; notwithstanding he hath +reprobated such, doth suffer them to sin, and that too, that he +might shew his wrath on the vessels of his wrath; the which I +also, after this next chapter, shall further clear up to you. As +'the Lord knoweth how to deliver the godly out of temptations,' +without approving of their miscarriages; so he also knoweth how +'to reserve the unjust unto the day of judgment to be punished' +(2 Peter 2:9): yet never to deserve the least of blame for his +so reserving of them; though none herein can see his way, for he +alone knows how to do it.[5] + + +CHAPTER 5. + +Of the Unchangeableness of Eternal Reprobation. + +Many opinions have passed through the hearts of the sons of +men concerning reprobation; most of them endeavouring so to hold +it forth, as therewith they might, if not heal their conscience +slightly, yet maintain their own opinion, in their judgment, +of other things; still wringing, now the word this way, and anon +again that, for their purpose; also framing within their soul such +an imagination of God and his acts in eternity, as would suit with +such opinions, and so present all to the world. And the rather they +have with greatest labour strained unweariedly at this above many +other truths, because of the grim and dreadful face it carrieth in +most men's apprehensions. But none of these things, however they +may please the creature, can by any means in any measure, either +cause God to undo, unsay, or undetermine what he hath concerning +this, decreed and established. + +First, Because they suit not with his nature, especially in +these foundation-acts: 'The foundation of God standeth sure' (2 +Tim 2:19), even touching reprobation, 'that the purpose of God +according to election might stand' (Rom 9:11). 'I know [saith +Solomon] that whatsoever God doeth, it shall be for ever: nothing +can be put to it, nor any thing taken from it,' &c. (Eccl 3:14). +'Hath he said, and shall he not do it? Hath he spoken, and shall +not make it good?' (Num 23:19). His decrees are composed according +to his eternal wisdom, established upon his unchangeable will, +governed by his knowledge, prudence, power, justice, and mercy, +and are brought to conclusion, on his part, in perfect holiness, +through the abiding of his most blessed truth and faithfulness: 'He +is the rock, his work is perfect: for all his ways are judgment: +a God of truth and without iniquity, just and right is he' (Deut +32:4). + +Second, This decree is made sure by the number, measure, and bounds +of election; for election and reprobation do inclose all reasonable +creatures; that is, either the one or the other; election, those +that are set apart for glory; and reprobation, those left out of +this choice. + +Now as touching the elect, they are by this decree confined to +that limited number of persons that must amount to the complete +making up the fulness of the mystical body of Christ; yea so +confined by this eternal purpose, that nothing can be diminished +from or added thereunto: and hence it is that they are called his +body and members in particular, 'the fulness of him that filleth +all in all' (Eph 1:23) and 'the measure of the stature of the +fulness of Christ' (Eph 4:13). Which body, considering him as the +head thereof, in conclusion maketh up one perfect man, and holy +temple for the Lord. These are called Christ's substance, inheritance +and lot (Psa 16); and are said to be booked, marked, and sealed +with God's most excellent knowledge, approbation and liking (2 +Tim 2:19). As Christ said to his Father, 'Thine eyes did see my +substance, yet being unperfect; and in thy book all my members +were written, which in continuance were fashioned, when as yet +there was none of them' (Psa 139:16). This being thus, I say, it +is in the first place impossible that any of those members should +miscarry, for 'Who shall lay any thing to the charge of God's +elect?' (Rom 8:33) and because they are as to number every way +sufficient, being his body, and so by their completing to be made +a perfect man: therefore all others are rejected, that the 'purpose +of God according to election might stand' (Rom 9:11). Besides, +it would not only argue weakness in the decree, but monstrousness +in the body, if after this, any appointed should miscarry, or any +besides them be added to them (Matt 24:24). + +Thirdly, Nay further, that all may see how punctual, exact, and +to a tittle this decree of election is, God hath not only as to +number and quantity confined the persons, but also determined and +measured, and that before the world, the number of the gifts and +graces that are to be bestowed on these members in general; and +also what graces and gifts to be bestowed on this or that member +in particular: He 'hath blessed us with all spiritual blessings--in +Christ, according as he hath chosen us in him before the foundation +of the word' (Eph 1:3,4). And bestoweth them in time upon us, +'According to the eternal purpose which he purposed in Christ +Jesus our Lord' (Eph 3:11). He hath given to the eye, the grace +that belongeth to the eye; and to the hand that which he also hath +appointed for it. And so to every other member of the body elect, +he doth deal out to them their determined measure of grace and +gifts most fit for their place and office. Thus is the decree +established, both of the saved, and also the non-elect (Rom 12:3; +Eph 4:16; Col 2:19; Eph 4:12,13). + +Fourth, But again, another thing that doth establish this decree +of eternal reprobation, is the weakness that sin, in the fall, +and since, hath brought all reprobates into: For though it be most +true, that sin is no cause of eternal reprobation; yet seeing sin +hath seized on the reprobate, it cannot be but thereby the decree +must needs be the faster fixed. If the king, for this or the other +weighty reason, doth decree not to give this or that man, who yet +did never offend him, a place in his privy chamber; if this man +after this shall be infected with the plague, this rather fastens +than loosens the king's decree. As the angels that were left out +of God's election, by reason of the sin they committed after, are +so far off from being by that received into God's decree, that +they are therefore bound for it in chains of everlasting darkness +to the judgment of the great day. + + +CHAPTER 6. + +Whether to be reprobated be the same with being appointed before-hand +unto eternal condemnation? If not, how do they differ? Also whether +reprobation be the cause of condemnation? + +It hath been the custom of ignorant men much to quarrel at eternal +reprobation, concluding, for want of knowledge in the mystery of +God's will, that if he reprobate any from eternity, he had as good +have said, I will make this man to damn him; I will decree this +man, without any consideration, to the everlasting pains of hell. +When in very deed, for God to reprobate, and to appoint before-hand to +eternal condemnation, are two distinct things, properly relating +to two distinct attributes, arising from two distinct causes. + +First, They are two distinct things: Reprobation, a simple leaving +of the creature out of the bounds of God's election; but to appoint +to condemnation is to bind them over to everlasting punishment. +Now there is a great difference between my refusing to make of +such a tree a pillar in my house, and of condemning it unto the +fire to be burned. + +Second, As to the attributes; reprobation respects God's sovereignty; +but to appoint to condemnation, his justice (Rom 9:18; Gen 18:25). + +Third, As to the causes; sovereignty being according to the will +of God, but justice according to the sin of man. For God, though +he be the only sovereign Lord, and that to the height of perfection; +yet he appointeth no man to the pains of everlasting fire, merely +from sovereignty, but by the rule of justice: God damneth not the +man because he is a man, but a sinner; and fore-appoints him to +that place and state, by fore-seeing of him wicked (Rom 1:18,19; +Col 3:6). + +Again, As reprobation is not the same with fore-appointing to +eternal condemnation; so neither is it the cause thereof. + +If it be the cause, then it must either, 1. Leave him infirm. +Or, 2. Infuse sin into him. Or, 3. Take from him something that +otherwise would keep him upright. 4. Or both license Satan to +tempt, and the reprobate to close in with the temptation. But it +doth none of these; therefore it is not the cause of the condemnation +of the creature. + +That it is not the cause of sin, it is evident, + +1. Because the elect are as much involved therein, as those that +are passed by. + +2. It leaveth him not infirm; for he is by an after-act, to wit, +of creation, formed perfectly upright. + +3. That reprobation infuseth no sin, appeareth, because it is the +act of God. + +4. That it taketh nothing, that good is, from him, is also manifest, +it being only a leaving of him. + +5. And that it is not by this act that Satan is permitted to tempt, +or the reprobate to sin, is manifest; because as Christ was tempted, +so the elect fall as much into the temptation, at least many of +them, as many of those that are reprobate: whereas if these things +came by reprobation, then the reprobate would be only concerned +therein. All which will be further handled in these questions yet +behind. + +Object. From what hath been said, there is concluded this at least, +That God hath infallibly determined, and that before the world, +the infallible damnation of some of his creatures: for if God hath +before the world [was made] bound some over to eternal punishment, +and that as you say, for sin; then this determination must either +be fallible or infallible; not fallible, for then your other position +of the certainty of the number of God's elect, is shaken; unless +you hold that there may be a number that shall neither go to heaven +nor hell. Well then, if God hath indeed determined, fore-determined, +that some must infallibly perish; doth not this his determination +lay a necessity on the reprobate to sin, that he may be damned; +for, no sin, no damnation; that is your own argument. + +Ans. That God hath ordained (Jude 4), the damnation of some of +his creatures, it is evident; but whether this his determination +be positive and absolute, there is the question: for the better +understanding whereof, I shall open unto you the variety of God's +determinations, and their nature, as also rise. + +The determinations of God touching the destruction of the creature, +they are either ordinary or extraordinary: those I count ordinary +that were commonly pronounced by the prophets and apostles, &c., +in their ordinary way of preaching; to the end men might be affected +with the love of their own salvation: now these either bound or +loosed, but as the condition or qualification was answered by the +creature under sentence, and no otherwise (1 Sam 12:25; Isa 1:20; +Matt 18:3; Luke 13:1-3; Rom 2:8,9, 8:13, 11:23; 1 Cor 6:9-11). + +Again, These extraordinary, though they respect the same conditions, +yet they are not grounded immediately upon them, but upon the +infallible fore-knowledge and fore-sight of God, and are thus +distinguished. First the ordinary determination, it stands but +at best upon a supposition that the creature may continue in sin, +and admits of a possibility that it may not; but the extraordinary +stands upon an infallible fore-sight that the creature will continue +in sin; wherefore this must needs be positive, and as infallible +as God himself. + +Again, These two determinations are also distinguished thus: the +ordinary is applicable to the elect as well as to the reprobate, +but the other to the reprobate only. It is proper to say even to +the elect themselves, 'He that believeth shall be saved, and he +that believeth not shall be damned'; but not to say to them, These +are appointed to UTTER destruction, or that they shall utterly +perish in their own corruptions; or that for them is reserved the +blackness of darkness for ever (1 Kings 20:42; 2 Peter 2:12; Jude +13). + +So then, though God by these determinations doth not lay some +under irrecoverable condemnation, yet by one of them he doth; as +is further made out thus: + +1. God most perfectly foreseeth the final impenitency of those that +so die, from the beginning to the end of the world (Prov 15:11; +Psa 139:2; Isa 46:10). + +2. Now from this infallible foresight, it is most easy and rational +to conclude, and that positively, the infallible overthrow of +every such creature. Did I infallibly foresee that this or that +man would cut out his heart in the morning, I might infallibly +determine his death before night. + +Object. But still the question is, Whether God by this his determination +doth not lay a necessity on the creature to sin? For, no sin, no +condemnation: this is true by your own assertion. + +Ans. No, by no means: for, + +1. Though it be true, that sin must of absolute necessity go +before the infallible condemnation and overthrow of the sinner; +and that it must also be pre-considered by God; yet it needs not +lay a necessity upon him to sin: for let him but alone to do what +he will, and the determination cannot be more infallible than the +sin, which is the cause of its execution. + +2. As it needs not, so it doth not: for this positive determination is +not grounded upon what God will effect, but on what the creature +will; and that not through the instigation of God, but the +instigation of the devil. What? might not I, if I most undoubtedly +foresaw that such a tree in my garden would only cumber the ground, +notwithstanding reasonable means, might not I, I say, from hence +determine, seven years before, to cut it down, and burn it in the +fire, but I must, by so determining, necessitate this tree to be +fruitless? the case in hand is the very same. God therefore may +most positively determine the infallible damnation of his creature, +and yet not at all necessitate the creature to sin, that he might +be damned. + +Object. But how is this similitude pertinent? For God did not only +foresee sin would be the destruction of the creature, but let it +come into the world, and so destroy the creature. If you, as you +foresee the fruitlessness of your tree, should withal see that +which makes it so, and that too before it makes it so, and yet let +the impediment come and make it so; are not you now the cause of +the unfruitfulness of that tree which you have before condemned to +the fire to be burned? for God might have chose whether he would +have let Adam sin, and so sin to have got into the world by him. + +Ans. Similitudes never answer every way; if they be pertinent to +that for which they are intended, it is enough; and to that it +answereth well, being brought to prove no more but the natural +consequence of a true and infallible foresight. And now as to +what is objected further, as that God might have chose whether +sin should have come into the world by Adam, to the destruction +of so many: to that I shall answer, + +1. That sin could not have come into the world without God's +permission, it is evident, both from the perfection of his foresight +and power. + +2. Therefore all the means, motives, and inducements thereunto, +must also by him be not only foreseen, but permitted. + +3. Yet so, that God will have the timing, proceeding, bounding, +and ordering thereof, at his disposal: 'Surely the wrath of man +shall praise thee, and the remainder of wrath shalt thou restrain' +(Psa 76:10; 1 Kings 22:20-22; John 8:20; Luke 22:51,52). + +4. Therefore it must needs come into the world, not without, but +by the knowledge of God; not in despite of him, but by his suffering +of it. + +Object. But how then is he clear from having a hand in the death +of him that perisheth? + +Ans. Nothing is more sure than that God could have kept sin out +of the world, if it had been his will; and this is also as true, +that it never came into the world with his liking and compliance; +and for this, you must consider that sin came into the world by +two steps: + +1. By being offered. 2. By prevailing. + +Touching the first of these, God without the least injury to any +creature in heaven or earth, might not only suffer it, but so far +countenance the same: that is, so far forth as for trial only: +as it is said of Abraham; 'God tempted Abraham' to slay his only +son (Gen 22:1), and led Christ by the Spirit into the wilderness +to be tempted of the devil (Mark 1:12; Luke 4:1). This is done +without any harm at all; nay, it rather produceth good; for it +tends to discover sincerity, to exercise faith in, and love to his +Creator; also to put him in mind of the continual need he hath of +depending on his God for the continuation of help and strength, +and to provoke to prayers to God, whenever so engaged (Deut 8:1-3; +1 Peter 1:7; Heb 5:7; Matt 26:22,41). + +Object. But God did not only admit that sin should be offered +for trial, and there to stay; but did suffer it to prevail, and +overcome the world. + +Ans. Well, this is granted: but yet consider, + +1. God did neither suffer it, nor yet consent it should, but under +this consideration; If Adam, upright Adam, gave way thereto, by +forsaking his command, 'In the day that thou eatest thereof thou +shalt surely die' (Gen 2:17, 3:3). Which Adam did, not because +God did compel him or persuade him to it, but voluntarily of his +own mind, contrary to his God's command: so then, God by suffering sin +to break into the world, did it rather in judgment, as disliking +Adam's act, and as a punishment to man for listening to the tempter; +and as a discovery of his anger at man's disobedience; than to +prove that he is guilty of the misery of his creature. + +2. Consider also, that when God permitted sin for trial, it was, +when offered first, to them only who were upright, and had sufficient +strength to resist it. + +3. They were by God's command to the contrary, driven to no strait +to tempt them to incline to Satan: 'Of every tree of the garden +thou mayest freely at,' saith God; only let this alone. + +4. As touching the beauty and goodness that was in the object unto +which they were allured; What was it? Was it better than God? Yea, +was it better than the tree of life? For from that they were not +exempted till after they had sinned. Did not God know best what +was best to do them good? + +5. Touching him that persuaded them to do this wicked act; was +his word more to be valued for truth, more to be ventured on for +safety, or more to be honoured for the worthiness of him that +spake, than was his that had forbad it? The one being the devil, +with a lie, and to kill them; the other being God, with his truth, +and to preserve them safe. + +Quest. But was not Adam unexpectedly surprised? Had he notice +beforehand, and warning of the danger? For God foresaw the business. + +Ans. Doubtless God was fair and faithful to his creature in this +thing also; as clearly doth appear from these considerations. + +1. The very commandment that God gave him, fore-bespake him well +to look about him; and did indeed insinuate that he was likely to +be tempted. + +2. It is yet more evident, because God doth even tell him of the +danger; 'In the day that thou eatest thereof thou shalt surely +die.' + +3. Nay God by speaking to him of the very tree that was to be +forborn, telling him also where it stood, that he might the better +know it; did in effect expressly say unto him, Adam, if thou +be tempted, it will be about that tree, and the fruit thereof: +wherefore if thou findest the tempter there, then beware thy life. + +(1.) To conclude then: though sin did not come into the world +without God's sufferance, yet it did without his liking: God suffered +also Cain to kill his brother, and Ishmael to mock at Isaac, but +he did not like the same (Gen 4:9-11; Gal 4:30). + +(2.) Therefore though God was first in concluding sin should be +offered to the world; yet man was the first that consented to a +being overcome thereby. + +(3.) Then, Though God did fore-determine that sin should enter, +yet it was not but with respect to certain terms and conditions, +which yet was not to be enforced by virtue of the determination, +but permitted to be completed by the voluntary inclination of a +perfect and upright man. And in that the determination was most +perfectly infallible, it was through the foresight of the undoubted +inclination of this good and upright person. + +Quest. But might not God have kept Adam from inclining, if he +would? + +Ans. What more certain? But yet consider, + +1. Adam being now an upright man, he was able to have kept himself, +had he but looked to it as he should and might. + +2. This being so, if God had here stept in, he had either added +that which had been needless, and so had not obtained thankfulness; +or else had made the strength of Adam useless, yea his own workmanship +in so creating him, superfluous; or else by consequence imperfect. + +(3.) If he had done so, he had taken Adam from his duty, which was +to trust and believe his Maker; he had also made void the end of +the commandment, which was to persuade to watchfulness, diligence, +sobriety, and contentedness; yea, and by so doing would not only +himself have tempted Adam to transgression, even to lay aside the +exercise of that strength that God had already given him; but should +have become the pattern, or the first father to all looseness, +idleness, and neglect of duty. Which would also not only have +been an ill example to Adam to continue to neglect so reasonable +and wholesome duties, but would have been to himself an argument +of defence to retort upon his God, when he had come at another +time to reckon with him for his misdemeanours.[6] + +Many other weighty reasons might here be further added for God's +vindication in this particular, but at this time let these suffice. + + +CHAPTER 7. + +Whether any under Eternal Reprobation have just cause to quarrel +with God for not electing of them? + +That the answer to this question may be to edification, recall +again what I have before asserted; to wit, That for a man to +be left out of God's election, and to be made a sinner, is two +things; and again, For a man to be not elect, and to be condemned +to hell-fire, is two things also. Now I say, if non-election +makes no man a sinner, and if it appoints no man to condemnation +neither, then what ground hath any reprobate to quarrel with God +for not electing of him? Nay, further, reprobation considereth him +upright, leaveth him upright, and so turneth him into the world; +what wrong doth God do him, though he hath not elected him? What +reason hath he that is left in this case to quarrel against his +Maker? + +If thou say, because God hath not chosen them, as well as chosen +others: I answer, 'Nay but, O man, who art thou that repliest +against God? Shall the thing formed say to him that formed it, +Why hast thou made me thus?' (Rom 9:20). 'Behold, as the clay is +in the potter's hand, so are ye in my hand, O house of Israel,' +saith the Lord God (Jer 18:6). So then, if I should say no more but +that God is the only Lord and Creator, and that by his sovereignty +he hath power to dispose of them according to his pleasure, either +to choose or to refuse, according to the counsel of his own will, +who could object against him and be guiltless? 'He giveth not +account of any of his matters' (Job 33:13). 'And what his soul +desireth, even that he doeth' (Job 23:13). + +Again, God is wiser than man, and therefore can shew a reason for +what he acts and does, both when and where at present thou seest +none. Shall God the only wise, be arraigned at the bar of thy +blind reason, and there be judged and condemned for his acts done +in eternity? Who hath directed the Spirit of the Lord, 'or who +hath been his counsellor?' (Rom 11:34). Do you not know that he +is far more above us, than we are above our horse or mule that is +without understanding? 'Great things doeth he, which we cannot +comprehend' (Job 37:5). 'Great things and unsearchable, marvellous +things without number' (Job 5:9). + +But, I say, should we take it well if our beast should call +us to account for this and the other righteous act, and judge us +unrighteous, and our acts ridiculous, and all because it sees no +reason for our so doing? Why, we are as beasts before God (Psa +73:22). + +But again, to come yet more close to the point: the reprobate +quarrels with God, because he hath not elected him; well, but is +not God the master of his own love? And is not his will the only +rule of his mercy? And may he not, without he give offence to thee, +lay hold by electing love and mercy on whom himself pleaseth? Must +thy reason, nay, thy lust, be the ruler, orderer, and disposer of +his grace? 'Is it not lawful for me to do what I will with mine +own?' saith he, 'Is thine eye evil, because I am good?' (Matt +20:15). + +Further, What harm doth God to any reprobate, by not electing of +him; he was, as hath been said, considered upright, so formed in +the act of creation, and so turned into the world: indeed he was +not elected, but hath that taken anything from him? No, verily, +but leaveth him in good condition: there is good, and better, and +best of all; he that is in a good estate, though others through +free grace are in a far better, hath not any cause to murmur either +with him that gave him such a place, or at him that is placed above +him. In a word, reprobation maketh no man personally a sinner, +neither doth election make any man personally righteous. It is the +consenting to sin that makes a man a sinner; and the imputation of +grace and righteousness that makes [men] gospelly and personally +just and holy. + +But again, seeing it is God's act to leave some out of the bounds +of his election, it must needs be, therefore, positively good: Is +that then which is good in itself made sin unto thee? God forbid: +God doth not evil by leaving this or that man out of his electing +grace, though he choose others to eternal life, through Jesus +Christ our Lord. Wherefore there is not a reprobate that hath any +cause, and therefore no just cause, to quarrel with his Maker, +for not electing of him. + +And that, besides what hath been spoken, if you consider, + +1. For God to elect, is an act of sovereign grace; but to pass +by, or to refuse so to do, is an act of sovereign power, not of +injustice. + +2. God might therefore have chosen whether he would have elected +any, or so many or few; and also which and where he would. + +3. Seeing then that all things are at his dispose, he may fasten +electing mercy where he pleaseth; and other mercy, if he will, to +whom and when he will. + +4. Seeing also that the least of mercies are not deserved by the +best of sinners; men, instead of quarrelling against the God of +grace, because they have not what they list, should acknowledge +they are unworthy of their breath; and also should confess that +God may give mercy where he pleaseth, and that too, both which +or what, as also to whom, and when he will; and yet be good, and +just, and very gracious still: Nay, Job saith, 'He taketh away, +who can hinder him? Who will say unto him, What doest thou?' (Job +9:12). + +The will of God is the rule of all righteousness, neither knoweth +he any other way by which he governeth and ordereth any of +his actions. Whatsoever God doth, it is good because he doth it; +whether it be to give grace, or to detain it; whether in choosing +or refusing. The consideration of this, made the holy men of old +ascribe righteousness to their Maker, even then when yet they +could not see the reason of his actions. They would rather stand +amazed, and wonder at the heights and depths of his unsearchable +judgments, than quarrel at the strange and most obscure of them +(Job 34:10-12, 36:3, 37:23; Jer 12:1; Rom 11:33). + +God did not intend that all that ever he would do, should be known +to every man, no nor yet to the wise and prudent. It is as much +a duty sometimes to stay ourselves and wonder, and to confess our +ignorance in many things of God, as it is to do other things that +are duty without dispute. So then, let poor dust and ashes forbear +to condemn the Lord, because he goeth beyond them; and also they +should beware they speak not wickedly for him, though it be, as +they think, to justify his actions. 'The Lord is righteous in all +his ways, and holy in all his works' (Psa 145:17; Matt 11:25; 1 +Cor 2:8; Job 13:6-8).[7] + + +CHAPTER 8. + +Whether Eternal reprobation in itself, or in its doctrine, be in +very deed an hindrance to any man in seeking the salvation of his +soul. + +In my discourse upon this question, I must entreat the reader to +mind well what is premised in the beginning of the former chapter, +which is, That reprobation makes no man a sinner, appoints no +man to condemnation, but leaveth him upright after all. So then, +though God doth leave this most of men without the bounds of his +election, his so doing is neither in itself, nor yet its doctrine, +in very deed, an hindrance to any man in seeking the salvation of +his soul. + +First, It hindreth not in itself, as is clear by the ensuing +considerations:-- + +1. That which hindreth him is the weakness that came upon him by +reason of sin. Now God only made the man, but man's listening to +Satan made him a sinner, which is the cause of all his weakness: +this therefore is it that hindreth him, and that also disenableth +him in seeking the salvation of his soul. 'Let no man say when he +is tempted, I am tempted of God: for God cannot be tempted with +evil, neither tempteth he any man' (James 1:13). 'God made man +upright; but they have sought out many inventions' (Eccl 7:29; +Eze 16:30; Hosea 13:9, 14:1; Gen 3:8-11). + +2. It hindreth not in itself, for it taketh not anything from a +man that would help him, might it continue with him; it takes not +away the least part of his strength, wisdom, courage, innocency, +or will to good; all these were lost by the fall, in that day when +he died the death. Nay, reprobation under some consideration did +rather establish all these upon the reprobate; for as it decrees +him left, so left upright. Wherefore man's hindrance cometh on him +from other means, even by the fall, and not by the simple act of +eternal reprobation (Gen 3). + +3. As reprobation hindreth not either of these two ways, so neither +is it from this simple act that Satan is permitted either to tempt +them, that they might be tried, or that they might be overthrown. + +(1.) It is not by this act that Satan is permitted to tempt them +that they might be tried; because then the Son of God himself must +be reached by this reprobation; he being tempted by the devil as +much, if not more than any. Yea, and then must every one of the +elect be under eternal reprobation; for they also, and that after +their conversion, are greatly assaulted by him. 'Many are the +troubles of the righteous,' &c. (Matt 4:1,2; Heb 2:17, 4:15). + +(2.) Neither is it from the act of reprobation that sin hath +entered the world, no more than from election, because those under +the power of election did not only fall at first, but do still +generally as foully, before conversion, as the reprobate himself. +Whereas, if either the temptation, or the fall, were by virtue of +reprobation, then the reprobates, and they only, should have been +tempted, and have fallen. The temptation then, and the fall, doth +come from other means, and so the hindrance of the reprobate, +than from eternal reprobation. For the temptation, the fall and +hindrance being universal, but the act of reprobation particular, +the hindrance must needs come from such a cause as taketh hold on +all men, which indeed is the fall; the cause of which was neither +election nor reprobation, but man's voluntary listening to the +tempter (Rom 3:9). + +(3.) It is yet far more evident that reprobation hindreth no man +from seeking the salvation of his soul: because notwithstanding all +that reprobation doth, yet God giveth to divers of the reprobates +great encouragements thereto; to wit, the tenders of the gospel +in general, not excluding any; great light also to understand it, +with many a sweet taste of the good word of God, and the powers of +the world to come; he maketh them sometimes also to be partakers +of the Holy Ghost, and admitteth many of them into fellowship +with his elect; yea, some of them to be rulers, teachers, and +governors in his house: all which, without doubt, both are and +ought to be great encouragements even to the reprobates themselves, +to seek the salvation of their souls (Matt 11:28; Rev 22:17; Heb +6:4,5; Matt 25:1,2; Acts 1:16,17). + +Second, As it hindreth not in itself, so it hindreth not by its +doctrine: for, all that this doctrine saith is, that some are left +out of God's election, as considered upright. Now this doctrine +cannot hinder any man. For, + +1. No man still stands upright. + +2. Though it saith some are left, yet it points at no man, it +nameth no man, it binds all faces in secret. So then, if it hinder, +it hindreth all, even the elect as well as reprobate; for the +reprobate hath as much ground to judge himself elect, as the very +elect himself hath, before he be converted, being both alike in a +state of nature and unbelief, and both alike visibly liable to the +curse, for the breach of the commandment. Again, As they are equals +here, so also have they ground alike to close in with Christ and +live; even the open, free, and full invitation of the gospel, and +promise of life and salvation, by the faith of Jesus Christ (Eph +2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev 21:6, 22:17). + +3. It is evident also by experience, that this doctrine doth not, +in deed, neither can it hinder any (this doctrine I mean, when +both rightly stated and rightly used) because many who have been +greatly afflicted about this matter, have yet at last had comfort; +which comfort, when they have received it, hath been to them as +an argument that the thing they feared before, was not because of +reprobation rightly stated; but its doctrine much abused was the +cause of their affliction: and had they had the same light at +first they received afterwards, their troubles then would soon +have fled, as also now they do. Wherefore discouragement comes +from want of light, because they are not skilful in the word +of righteousness: for had the discouragement at first been true, +which yet it could not be, unless the person knew by name himself +under eternal reprobation, which is indeed impossible, then his +light would have pinched him harder; light would rather have fastened +this his fear, than at all have rid him of it (Heb 5:12-14). + +Indeed the scripture saith, the word is to some the savour of death +unto death, when to others the savour of life unto life. But mark, +it is not this doctrine in particular, if so much as some other, +that doth destroy the reprobate. It was respited at which Pharaoh +hardened his heart; and the grace of God that the reprobates of +old did turn into lasciviousness. Yea, Christ the Saviour of the +world, is a stumbling-block unto some, and a rock of offence unto +others. But yet again, consider that neither HE, nor any of God's +doctrines, are so simply, and in their own true natural force and +drift: for they beget no unbelief, they provoke to no wantonness, +neither do they in the least encourage to impenitency; all this +comes from that ignorance and wickedness that came by the fall: +Wherefore it is by reason of that also, that they stumble, and +fall, and grow weak, and are discouraged, and split themselves, +either at the doctrine of reprobation, or at any other truth of +God (Exo 8:15; Jude 4:1; 1 Peter 2:8). + +Lastly, To conclude as I began, there is no man while in this world, +that doth certainly know that he is left out of the electing love +of the great God; neither hath he any word in the whole bible, to +persuade him so to conclude and believe; for the scriptures hold +forth salvation to the greatest of sinners. Wherefore, though +the act of reprobation were far more harsh, and its doctrine also +more sharp and severe, yet it cannot properly be said to hinder +any. It is a foolish thing in any to be troubled with those +things which they have no ground to believe concerns themselves; +especially when the latitude of their discouragement is touching +their own persons only. 'The secret things belong unto the Lord +our God' (Deut 29:29). Indeed every one of the words of God ought +to put us upon examination, and into a serious enquiry of our +present state and condition, and how we now do stand for eternity; to +wit, whether we are ready to meet the Lord, or how it is with us. +Yet, when search is fully made, and the worst come unto the worst, +the party can find himself no more than the chief of sinners, not +excluded from the grace of God tendered in the gospel; not from an +invitation, nay a promise, to be embraced and blest, if he comes +to Jesus Christ. Wherefore he hath no ground to be discouraged by +the doctrine of reprobation (1 Tim 1:15; Acts 3:19; 2 Chron 33; +John 7:37, 6:37; Mark 2:17). + + +CHAPTER 9. + +Whether God would indeed and in truth, that the gospel, with the +grace thereof, should be tendered to those that yet he hath bound +up under Eternal Reprobation? + +To this question I shall answer, + +First, In the language of our Lord, 'Go preach the gospel unto +every creature' (Mark 16:15); and again, 'Look unto me, and be +ye saved; all ye ends of the earth' (Isa 45:22). 'And whosoever +will, let him take the water of life freely' (Rev 22:17). And the +reason is, because Christ died for all, 'tasted death for every +man' (2 Cor 5:15; Heb 2:9); is 'the Saviour of the world' (1 John +4:14), and the propitiation for the sins of the whole world. + +Second, I gather it from those several censures that even every +one goeth under, that doth not receive Christ, when offered in the +general tenders of the gospel; 'He that believeth not,--shall be +damned' (Mark 16:16); 'He that believeth not God hath made him +a liar, because he believeth not the record that God gave of his +son' (1 John 5:10); and, Woe unto thee Capernaum, 'Woe unto thee +Chorazin! woe unto thee Bethsaida!' (Matt 11:21) with many other +sayings, all which words, with many other of the same nature, +carry in them a very great argument to this very purpose; for if +those that perish in the days of the gospel, shall have, at least, +their damnation heightened, because they have neglected and refused +to receive the gospel, it must needs be that the gospel was with +all faithfulness to be tendered unto them; the which it could not +be, unless the death of Christ did extend itself unto them (John +3:16; Heb 2:3); for the offer of the gospel cannot, with God's +allowance, be offered any further than the death of Jesus Christ +doth go; because if that be taken away, there is indeed no gospel, +nor grace to be extended. Besides, if by every creature, and the +like, should be meant only the elect, then are all the persuasions +of the gospel to no effect at all; for still the unconverted, +who are here condemned for refusing of it, they return it as fast +again: I do not know I am elect, and therefore dare not come to +Jesus Christ; for if the death of Jesus Christ, and so the general +tender of the gospel, concern the elect alone; I, not knowing +myself to be one of that number, am at a mighty plunge; nor know +I whether is the greater sin, to believe, or to despair: for I say +again, if Christ died only for the elect, &c. then, I not knowing +myself to be one of that number, dare not believe the gospel, +that holds forth his blood to save me; nay, I think with safety +may not, until I first do know I am elect of God, and appointed +thereunto. + +Third, God the Father, and Jesus Christ his Son, would have all +men whatever, invited by the gospel to lay hold of life by Christ, +whether elect or reprobate; for though it be true, that there is +such a thing as election and reprobation, yet God, by the tenders +of the gospel in the ministry of his word, looks upon men under +another consideration, to wit, as sinners; and as sinners invites +them to believe, lay hold of, and embrace the same. He saith not +to his ministers, Go preach to the elect, because they are elect; +and shut out others, because they are not so: But, Go preach the +gospel to sinners as sinners; and as they are such, go bid them +come to me and live. And it must needs be so, otherwise the preacher +could neither speak in faith, nor the people hear in faith. First, +the preacher could not speak in faith, because he knoweth not the +elect from the reprobate; nor they again hear in faith, because, +as unconverted, they would be always ignorant of that also. So +then, the minister neither knowing whom he should offer life unto, +nor yet the people which of them are to receive it; how could +the word now be preached in faith with power? And how could the +people believe and embrace it? But now the preacher offering mercy +in the gospel to sinners, as they are sinners, here is way made +for the word to be spoke in faith, because his hearers are sinners; +yea, and encouragement also for the people to receive and close +therewith, they understanding they are sinners: 'Christ Jesus came +into the world to save sinners' (1 Tim 1:15; Luke 24:46,47). + +Fourth, The gospel must be preached to sinners as they are sinners, +without distinction of elect or reprobate; because neither the +one nor yet the other, as considered under these simple acts, are +fit subjects to embrace the gospel: for neither the one act, nor +yet the other, doth make either of them sinners; but the gospel +is to be tendered to men as they are sinners, and personally under +the curse of God for sin: wherefore to proffer grace to the elect +because they are elect, it is to proffer grace and mercy to them, +as not considering them as sinners. And, I say, to deny it to the +reprobate, because he is not elected, it is not only a denial of +grace to them that have no need thereof, but also before occasion +is given on their part, for such a dispensation. And I say again, +therefore, to offer Christ and grace to man elect, as simply so +considered, this administers to him no comfort at all, he being +here no sinner; and so engageth not the heart at all to Jesus +Christ; for that comes in, and is effected on them as they are +sinners. Yea, to deny the gospel also to the reprobate, because +he is not elect, it will not trouble him at all; for saith he, So +I am not a sinner, and so do not need a Saviour. But now, because +the elect have no need of grace in Christ by the gospel, but as +they are sinners; nor the reprobates cause to refuse it, but as +they are sinners; therefore Christ by the word of the gospel, is +to be proffered to both, without considering elect or reprobate, +even as they are sinners. 'The whole have no need of the physician, +but they that are sick: I came not to call the righteous, but +sinners to repentance' (Mark 2:17; 2 Cor 5:14,15; Luke 7:47). + +Thus you see the gospel is to be tendered to all in general, as +well to the reprobate as to the elect, TO SINNERS AS SINNERS; and +so are they to receive it, and to close with the tenders thereof.[8] + + +CHAPTER 10. + +Seeing then that the grace of God in the gospel, is by that to +be proffered to sinners, as sinners; as well to the reprobate as +the elect; Is it possible for those who indeed are not elect, to +receive it, and be saved? + +To this question I shall answer several things: but first I shall +shew you what that grace is, that is tendered in the gospel; and +secondly, what it is to receive it and be saved. + +First then, The grace that is offered to sinners as sinners, +without respect to this or that person, it is a sufficiency of +righteousness, pardoning grace, and life, laid up in the person +of Christ, held forth in the exhortation and word of the gospel, +and promised to be theirs that receive it; yea, I say, in so +universal a tender, that not one is by it excluded or checked in +the least, but rather encouraged, if he hath the least desire to +life; yea, it is held forth to beget both desires and longings +after the life thus laid up in Christ, and held forth by the +gospel (John 1:16; Col 1:19,23; 1 John 5:11,12; Acts 13:38,39; +Rom 10:12-14, 16:25,26). + +Secondly, To receive this grace thus tendered by the gospel, it +is, + +1. To believe it is true. + +2. To receive it heartily and unfeignedly through faith. And, + +3. To let it have its natural sway, course and authority in the +soul, and that in that measure, as to bring forth the fruits of +good living in heart, word, and life, both before God and man. + +Now then to the question. + +Is it possible that this tender, thus offered to the reprobate, +should by him be thus received and embraced, and he live thereby? + +To which I answer in the negative. Nor yet for the elect themselves, +I mean as considered dead in trespasses and sins, which is the state +of all men, elect as well as reprobate. So then, though there be +a sufficiency of life and righteousness laid up in Christ for all +men, and this tendered by the gospel to them without exception; +yet sin coming in between the soul and the tender of this grace, +it hath in truth disabled all men, and so, notwithstanding this +tender, they continue to be dead. For the gospel, I say, coming in +word only, saveth no man, because of man's impediment; wherefore +those that indeed are saved by this gospel, the word comes not to +them in word only, but also in power, and in the Holy Ghost; is +mixed with faith even with the faith of the operation of God, by +whose exceeding great and mighty power they are raised from this +death of sin, and enabled to embrace the gospel. Doubtless, all +men being dead in trespasses and sins, and so captivated under the +power of the devil, the curse of the law, and shut up in unbelief; +it must be the power of God, yea the exceeding greatness of that +power that raiseth the soul from this condition, to receive the +holy gospel (Eph 2:1-3; 1 Thess 1:5,6; Col 2:12; Heb 4:1,2; Eph +1:18,19, &c.). + +For man by nature, (consider him at best), can see no more, nor do +no more than what the principles of nature understands and helps +to do; which nature being below the discerning of things truly, +spiritually, and savingly good, it must needs fall short of receiving, +loving and delighting in them. 'The natural man receiveth not the +things of the Spirit of God, for they are foolishness unto him: +neither can he know them, because they are spiritually discerned' +(1 Cor 2:14). Now I say, if the natural man at best (for the elect +before conversion are no more, if quite so much) cannot do this, +how shall they attain thereto, being now not only corrupted +and infected, but depraved, bewitched and dead; swallowed up of +unbelief, ignorance, confusion, hardness of heart, hatred of God, +and the like? When a thorn by nature beareth grapes, and a thistle +beareth figs, then may this thing be (Matt 7:16-18). To lay hold +of and receive the gospel by a true and saving faith, it is an +act of the soul as made a new creature, which is the workmanship +of God: 'Now he that hath wrought us for the self-same thing +is God' (2 Cor 5:5). 'For a corrupt tree cannot bring forth good +fruit' (Luke 6:43-45). 'Can the Ethiopian change his skin?' (Jer +13:23). + +But yet the cause of this impossibility. + +1. Lieth not in reprobation, the elect themselves being as much +unable to receive it as the other. + +2. Neither is it because the reprobate is excluded in the tender, +for that is universal. + +3. Neither is it because there wanteth arguments in the tenders +of the gospel, for there is not only plenty, but such as be +persuasive, clear, and full of rationality. + +4. Neither is it because these creatures have no need thereof, +for they have broken the law. + +5. Wherefore it is, because indeed they are by sin dead, captivated, +mad, self-opposers, blind, alienated in their minds, and haters +of the Lord. Behold the ruins that sin hath made! + +Wherefore whoever receiveth the grace that is tendered in the +gospel, they must be quickened by the power of God, their eyes must +be opened, their understandings illuminated, their ears unstopped, +their hearts circumcised, their wills also rectified, and the Son +of God revealed in them. Yet as I said, not because there wanteth +argument in these tenders, but because men are dead, and blind, +and cannot hear the word. 'Why do ye not understand my speech +[saith Christ]; Even because ye cannot hear my word' (John 8:43; +Acts 9:15, 26:9,10; Psa 110:3; Gal 1:15; Matt 11:27). + +For otherwise, as I said but now, there is, 1. Rationality enough +in the tenders of the gospel. 2. Persuasions of weight enough to +provoke to faith. And, 3. Arguments enough to persuade to continue +therein. + +1. Is it not reasonable that man should believe God in the proffer +of the gospel and life by it? Is there not reason, I say, both +from the truth and faithfulness of God, from the sufficiency of the +merits of Christ, as also from the freeness and fullness of the +promise? What unreasonable thing doth the gospel bid thee credit? +Or what falsehood doth it command thee to receive for truth? Indeed +in many points the gospel is above reason, but yet in never a one +against it; especially in those things wherein it beginneth with +the sinner, in order to eternal life. + +2. Again, touching its persuasions to provoke to faith: With how +many signs and wonders, miracles and mighty deeds, hath it been +once and again confirmed, and that to this very end? (Heb 1:1-3; +1 Cor 14:22). With how many oaths, declarations, attestations, and +proclamations, is it avouched, confirmed, and established? (Heb +6:17,18; Acts 13:32; Jer 3:12; Gal 3:15). And why should not +credence be given to that gospel that is confirmed by blood, the +blood of the Son of God himself? Yea, that gospel that did never +yet fail any that in truth hath cast themselves upon it, since +the foundation of the world (Heb 9:16-18, 12:1-3). + +3. Again, as there is rationality enough, and persuasions sufficient, +so there is also argument most prevalent to persuade to continue +therein, and that to heartily, cheerfully, and unfeignedly, unto +the end: did not, as I have said, blindness, madness, deadness, and +willful rebellion, carry them away in the vanity of their minds, +and overcome them (Eph 4:17-19). + +(1.) For, first, if they could but consider how they have sinned, +how they have provoked God, &c., if they could but consider what +a dismal state the state of the damned is, and also, that in +a moment their condition is like to be the same, would they not +cleave to the gospel and live? + +(2.) The enjoyment of God, and Christ, and saints, and angels, +being the sweetest; the pleasures of heaven the most comfortable, +and to live always in the greatest height of light, life, joy, +and gladness imaginable, one would think were enough to persuade +the very damned now in hell. + +There is no man then perisheth for want of sufficient reason in the +tenders of the gospel, nor any for want of persuasions to faith; +nor yet because there wanteth arguments to provoke to continue +therein. But the truth is, the gospel in this hath to do with +unreasonable creatures; with such as will not believe it, and that +because it is truth: 'And because I tell you the truth, [saith +Christ] therefore ye believe me not' (John 8:45). + +Quest. Well, but if this in truth be thus, how then comes it to +pass that some receive it and live for ever? For you have said +before, that the elect are as dead as the reprobate, and full as +unable as they, as men, to close with these tenders, and live. + +Answ. Doubtless this is true, and were the elect left to themselves, +they, through the wickedness of their heart, would perish as +do others. Neither could all the reasonable persuasive prevalent +arguments of the gospel of God in Christ, prevail to make any +receive it, and live. Wherefore here you must consider, that as +there is mercy proclaimed in the general tenders of the gospel, +so there is also the grace of election; which grace kindly +over-ruleth and winneth the spirit of the chosen, working in them +that unfeigned closing therewith, that makes it effectual to their +undoubted salvation; which indeed is the cause that not only in +other ages, but also to this day, there is a remnant that receive +this grace; they being appointed, I say, thereto, before the +world began; preserved in time from that which would undo them, +and enabled to embrace the glorious gospel of grace, and peace, +and life (1 Kings 19:18; Rom 11:5; 1 Thess 5:9). + +Now there is a great difference between the grace of election, and +the grace that is wrapped up in the general tenders of the gospel +a difference, I say, and that both as to its timing, latituding, +and working. + +1. Touching its timing; it is before, yea long before, there was +either tender of the grace wrapped up in the gospel to any, or +any need of such a tender (Eph 1:4,5). + +2. They also differ in latitude; the tenders of grace in the +gospel are common and universal to all, but the extension of that +of election special and peculiar to some. 'There is a remnant +according to the election of grace' (Rom 11:5). + +3. Touching the working of the grace of election; it differs much +in some things from the working of the grace that is offered in the +general tenders of the gospel. As is manifest in these particulars: + +(1.). The grace that is offered in the general tenders of the +gospel, calleth for faith to lay hold upon, and accept thereof; +but the special grace of election, worketh that faith which doth +lay hold thereof (Acts 16:31, 13:48; Phil 1:29; 2 Thess 1:11). + +(2.) The grace that is offered in the general tenders of the gospel, +calleth for faith, as a condition in us, without which there is +no life; but the special grace of election worketh faith in us +without any such condition (Mark 16:15,16; Rom 11:5,6). + +(3.) The grace that is offered in the general tenders of the +gospel, promiseth happiness upon the condition of persevering in +the faith only; but the special grace of election causeth this +perseverance (Col 1:23; Eph 2:10; Rom 11:7; 1 Peter 1:5-7). + +(4.) The grace offered in the general tenders of the gospel, when +it sparkleth most, leaveth the greatest part of men behind it; +but the special grace of election, when it shineth least, doth +infallibly bring every soul therein concerned to everlasting life +(Rom 10:16, 8:33-35). + +(5.) A man may overcome and put out all the light and life that +is begotten in him by the general tenders of the gospel; but none +shall overcome, or make void, or frustrate the grace of election +(Jude 4; 2 Peter 2:20-22; Matt 24:24; Rom 11:1-3, &c.). + +(6.) The general tenders of the gospel, considered without a +concurrence of the grace of election, helps not the elect himself, +when sadly fallen. Wherefore, when I say the grace that is offered +in the general tenders of the gospel, I mean that grace when +offered, as not being accompanied with a special operation of +God's eternal love, by way of conjunction therewith. Otherwise +the grace that is tendered in the general offers of the gospel, +is that which saveth the sinner now, and that brings him to +everlasting life; that is, when conjoined with that grace that +blesseth and maketh this general tender effectually efficacious. +The grace of election worketh not without, but by these tenders +generally; neither doth the grace thus tendered, effectually work, +but by and with the grace of election: 'As many as were ordained +to eternal life believed' (Acts 13:48): The word being then effectual +to life, when the hand of the Lord is effectually therewith to that +end (Mark 16:20). They 'spake [saith the text] unto the Grecians, +preaching the Lord Jesus. And the hand of the Lord was with them; +and a great number believed, and turned unto the Lord' (Acts +11:20,21). + +We must always put difference between the word of the gospel, and +the power that manageth that word; we must put difference between +the common and more special operations of that power also; even as +there is evidently a difference to be put between those words of +Christ that were effectual to do what was said, and of those words of +his which were but words only, or at least not so accompanied with +power. As for instance: that same Jesus that said to the Leper, +'Say nothing to any man,' said also to Lazarus, 'Come forth'; +yet the one obeyed, the other did not; though he that obeyed was +least in a capacity to do it, he being now dead, and stunk in his +grave. Indeed unbelief hath hindered Christ much, yet not when he +putteth forth himself as Almighty, but when he doth suffer himself +by them to be abused who are to be dealt with by ordinary means: +Otherwise legions of devils, with ten thousand impediments, must +fall down before him, and give way unto him. There is a speaking, +and a so speaking: 'They so spake, that a great multitude, both +of the Jews, and also of the Greeks, believed' (Acts 14:1). Even +as I have hinted already, there is a difference between the coming +of the word when it is in power (1 Thess 1:5), and when it is in +word only. So then, the blessed grace of election chooseth this +man to good, not because he is good; it chooseth him to believe, +not because he doth believe; it chooseth him to persevere, not +because he doth so; it fore-ordains that this man shall be created +in Christ Jesus unto good works (Eph 1:4-6), not if a man will +create himself thereto (1 Peter 1:2; Eph 2:10). + +What shall we say then? Is the fault in God, if any perish? +Doubtless no; nor yet in his act of eternal reprobation neither: +it is grace that saveth the elect, but sin that damns the rest: +it is superabundant grace that causeth the elect to close with the +tenders of life, and live; and it is the aboundings of sin that +holds off the reprobate from the rational, necessary, and absolute +tenders, of grace. To conclude then; the gospel calleth for credence +as a condition, and that both from the elect and reprobate; but +because none of them both, as dead in sin, will close therewith, +and live; therefore grace, by virtue of electing love, puts forth +itself to work and do for some beyond reason; and justice cuts +off others, for slighting so good, so gracious, and necessary a +means of salvation, so full both of kindness, mercy and reason. + + +CHAPTER 11. + +Seeing [that] it is not possible that the reprobate should receive +this grace and live, and also seeing [that] this is infallibly +foreseen of God; and again, seeing God hath fore-determined +to suffer it so to be; Why doth he yet will and command that the +gospel, and so grace in the general tenders thereof, should be +proffered unto them? + +Why then is the gospel offered them? Well, that there is such a +thing as eternal reprobation, I have shewed you; also what this +eternal reprobation is, I have opened unto you: and shall now shew +you also, that though these reprobates will infallibly perish, +which God not only foresaw, but fore-determined to suffer them +most assuredly so to do; yet there is reason, great reason, why +the gospel, and so the grace of God thereby, should be tendered, +and that in general terms, to them as well as others. + +But before I come to lay the reasons before you, I must mind you +afresh of these particulars: + +1. That eternal reprobation makes no man a sinner. + +2. That the fore-knowledge of God that the reprobate would perish +makes no man a sinner. + +3. That God's infallibly determining upon the damnation of him +that perisheth, makes no man a sinner. + +4. God's patience and long-suffering, and forbearance, until the +reprobate fits himself for eternal destruction, makes no man a +sinner. + +So then, God may reprobate, may suffer the reprobate to sin, may +pre-determine his infallible damnation, through the pre-consideration +of him in sin, and may also forbear to work that effectual work +in his soul that would infallibly bring him out of this condition, +and yet neither be the author, contriver, nor means of man's sin +and misery. + +Again, God may infallibly foresee that this reprobate, when he +hath sinned, will be an unreasonable opposer of his own salvation; +and may also determine to suffer him to sin, and be thus unreasonable +to the end, yet be gracious, yea very gracious, if he offer him +life, and that only upon reasonable terms, which yet he denieth +to close with (Isa 1:18; 55:12). + +The reasons are, + +1. Because not God, but sin, hath made him unreasonable; without +which, reasonable terms had done his work for him: for reasonable +terms are the most equal and righteous terms that can be propounded +between parties at difference; yea the terms that most suiteth and +agreeth with a reasonable creature, such as man; nay, reasonable +terms are, for terms, the most apt to work with that man whose +reason is brought into and held captive by very sense itself (Eze +18; 33). + +2. God goeth yet further, he addeth promises of mercy, as those +that are inseparable to the terms he offereth, even to pour forth +his Spirit unto them; 'Turn at my reproof, and behold I will pour +forth of my Spirit unto you, and incline your ear; come unto me, +hear and your soul shall live' (Prov 1:23-27). + +Now then to the question itself, to wit, that seeing it is impossible +the reprobate should be saved; seeing also this is infallibly +foreseen of God, and seeing also that God hath beforehand determined +to suffer it so to be; yet I shall shew you it is requisite, yea +very requisite, that he should both will and command that the +gospel, and so grace in the general tenders thereof should be +proffered unto them. + +FIRST REASON.--And that first, to shew that this reprobation doth +not in itself make any man absolutely incapable of salvation: for +if God had intended that by the act of reprobation, the persons +therein concerned should also by that only act have been made +incapable of everlasting life, then this act must also have tied +up all the means from them, that tendeth to that end; or at least +have debarred the gospel's being offered to them by God's command, +for that intent; otherwise who is there but would have charged the +Holy One as guilty of guile, and worthy of blame, for commanding +that the gospel of grace and salvation should be offered unto +this or that man, whom yet he hath made incapable to receive it, +by his act of reprobation. Wherefore this very thing, to wit, that +the gospel is yet to be tendered to these eternally reprobated, +sheweth that it is not simply the act of God's reprobation, but +sin, that incapacitateth the creature of life everlasting. Which +sin is no branch of this reprobation, as is evident, because the +elect and reprobate are both alike defiled therewith. + +SECOND REASON.--God also sheweth by this, that the reprobate do +not perish for want of the offers of salvation, though he hath +offended God, and that upon most righteous terms; according to what +is written, 'As I live, saith the Lord God, I have no pleasure in +the death of the wicked, but that the wicked turn from his way, +and live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord +of Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech +1:3). So then, here lieth the point between God and the reprobate, +I mean the reprobate since he hath sinned, God is willing to save +him upon reasonable terms, but not upon terms above reason; but +not reasonable terms will [go] down with the reprobate, therefore +he must perish for his unreasonableness. + +That God is willing to save even those that perish for ever, is +apparent, both from the consideration of the goodness of his +nature (Psa 145:9), of man's being his creature, and indeed in a +miserable state (Job 14:15, 3:16). But I say, as I have also said +already, there is a great difference between his being willing +to save them, through their complying with these his reasonable +terms, and his being resolved to save them, whether they, as men, +will close therewith, or no; so only he saveth the elect themselves, +even 'according to the riches of his grace' (Eph 1:7). Even +'according to his riches in glory, by Christ Jesus' (Phil 4:19). +Working effectually in them, what the gospel, as a condition, +calleth for from them. And hence it is that he is said to give +faith (Phil 1:29), yea the most holy faith, for that is the faith +of God's elect, to give repentance (Acts 5:31), to give a new +heart, to give his fear, even that fear that may keep them for +ever from everlasting ruin (Eph 1:4); still engaging his mercy and +goodness to follow them all the days of their lives (Jer 32:40; +Eze 36:26,27), that they may dwell in the house of the Lord for +ever (Psa 23:6), and as another scripture saith, 'Now he that hath +wrought us for the selfsame thing, is God' (2 Cor 5:5; Rom 8:26, +&c.). + +But I say, his denying to do thus for every man in the world, +cannot properly be said to be because he is not heartily willing +they should close with the tenders of the grace held forth in +the gospel, and live. Wherefore you must consider that there is +a distinction to be put between God's denying grace on reasonable +terms, and denying it absolutely; and also that there is a difference +between his withholding further grace, and of hindering men from +closing with the grace at present offered; also that God may +withhold much, when he taketh away nothing; yea, take away much, +when once abused, and yet be just and righteous still. Further, God +may deny to do this or that absolutely, when yet he hath promised +to do, not only that, but more, conditionally. Which things +considered, you may with ease conclude, that he may be willing to +save those not elect, upon reasonable terms, though not without +them. + +It is no unrighteousness in God to offer grace unto the world, +though but on these terms only, that they are also foreseen by him +infallibly to reject; both because to reject it is unreasonable, +especially the terms being so reasonable, as to believe the truth +and live; and also because it is grace and mercy in God, so much +as once to offer means of reconciliation to a sinner, he being +the offender; but the Lord, the God offended; they being but dust +and ashes, he the heavenly Majesty. If God, when man had broke +the law, had yet with all severity kept the world to the utmost +condition of it, had he then been unjust? Had he injured man at +all? Was not every tittle of the law reasonable, both in the first +and second table? How much more then is he merciful and gracious, +even in but mentioning terms of reconciliation? especially seeing +he is also willing so to condescend, if they will believe his word, +and receive the love of the truth. Though the reprobate then doth +voluntarily, and against all strength of reason, run himself upon +the rocks of eternal misery, and split himself thereon, he perisheth +in his own corruption, by rejecting terms of life (2 Thess 2:10; +2 Peter 2:12,13). + +Object. But the reprobate is not now in a capacity to fulfil these +reasonable terms. + +Ans. But I say, suppose it should be granted, is it because +reprobation made him incapable, or sin? Not reprobation, but sin: +if sin, then before he quarrel, let him consider the case aright, +where, in the result, he will find sin, being consented to by his +voluntary mind, hath thus disabled him: and because, I say, it +was sin by his voluntary consent that did it, let him quarrel with +himself for consenting, so as to make himself incapable to close +with reasonable terms; yea, with those terms because reasonable, +therefore most suitable, as terms, for him notwithstanding his +wickedness. And I say again, forasmuch as those reasonable terms +have annexed unto them, as their inseperable companions, such +wonderful mercy and grace as indeed there is, let even them that +perish, yet justify God; yea cry, 'His goodness endureth for +ever'; though they, through the wretchedness of their hearts, get +no benefit by it. + +THIRD REASON.--God may will and command that his gospel, and so +the grace thereof, be tendered to those that shall never be saved, +(besides what hath been said) to shew to all spectators what an +enemy sin, being once embraced, is to the salvation of man. Sin, +without the tenders of the grace of the gospel, could never have +appeared so exceeding sinful, as by that it both hath and doth: 'If +I had not come and spoken unto them, [saith Christ] they had not +had sin: but now they have no cloke for their sin' (John 15:22). +As sins that oppose the law, are discovered by the law, that is, +by the goodness, and justness, and holiness of the law (Rom 7); so +the sins that oppose the gospel, are made manifest by that, even +by the love, and mercy, and forgiveness of the gospel: If 'he +that despised Moses' law died without mercy,--of how much sorer +punishment, suppose ye, shall he be thought worthy, who hath trodden +under foot the Son of God?' (Heb 10:28,29). Who could have thought +that sin would have opposed that which is just, but especially +mercy and grace, had we not seen it with our eyes? And how could +we have seen it to purpose, had not God left some to themselves? +Here indeed is sin made manifest: 'For all he had done so many +miracles amongst them,' (to wit, to persuade them to mercy) 'yet +they believed not on him' (John 12:37). Sin, where it reigneth, is +a mortal enemy to the soul; it blinds the eyes, holds the hands, +ties the legs, and stops the ears, and makes the heart implacable +to resist the Saviour of souls. That man will neither obey the +law nor the gospel, who is left unto his sin: which also God is +willing should be discovered and made manifest, though it cost the +damnation of some: For this very purpose, saith God to Pharaoh, +'have I raised thee up, for to shew in thee my power; and that my +name may be declared in all the earth' (Exo 9:16; Rom 9:17). For +God, by raising up Pharaoh to his kingdom, and suffering him to +walk to the height, according as his sin did prompt him forward, +shewed unto all beholders what a dreadful thing sin is; and that +without the special assistance of his Holy Spirit, sin would +neither be charmed by law nor gospel. This reason, though it be +no profit unto those that are damned; yet it is for the honour of +God, and the good of those he hath chosen. + +It is for the honour of God, even for the honour of his power and +mercy: for his power is now discovered indeed, when nothing can +tame sin but that; and his mercy is here seen indeed; because that +doth engage him to do it. Read Romans 9:22,23. + +FOURTH REASON.--God commandeth that the tender of the gospel, +and the grace thereof, be in general offered to all, that means +thereby might be sufficiently provided for the elect, both to +beget them to faith, and to maintain it in them to the end, in +what place, or state, or condition soever they are (Eph 1). God, +through the operation of his manifold wisdom, hath an end and an +end in his acts and doings amongst the children of men: and, so in +that he commandeth that his gospel be tendered to all, an end, I +say, to leave the damned without excuse, and to provide sufficiency +of means for the gathering all his elect. 'Oh that God would speak, +[saith Zophar] and open his lips against thee; and--shew thee the +secrets of wisdom, that they are double to that which is' (Job +11:5,6). For though God worketh with and upon the elect, otherwise +than with and upon the reprobate; yet he worketh with and upon +the elect, with and by the same word he commandeth should be held +forth and offered to the reprobate. Now the text thus running in +most free and universal terms, the elect then hearing thereof, do +through the mighty power of God close in with the tenders therein +held forth, and are saved. Thus that word that was offered to the +reprobate Jews, and by them most fiercely rejected, even that word +became yet effectual to the chosen, and they were saved thereby. +They gladly received the word, 'and as many as were ordained to +eternal life believed' (Acts 13:48).[9] 'Not as though the word +of God had taken none effect' (Rom 9:6). 'God hath not cast away +his people whom he foreknew' (11:2). The word shall accomplish +the thing for which God hath sent it, even the salvation of the +few that are chosen, when tendered to all; though rejected by most, +through the rebellion of their hearts (Acts 28:28; Heb 4:1-3). + +Object. But if God hath elected, as you have said, what need he +lay a foundation so general for the begetting faith in his chosen +particulars, seeing the same Spirit that worketh in them by such +means, could also work in them by other, even by a word, excluding +the most, in the first tenders thereof, amongst men? + +Ans. I told you before, that though this be a principal reason +of the general tenders of the grace of the gospel, yet it is not +all the reason why the tender should be so general, as the three +former reasons shew. + +But again, in the bowels of God's decree of election, is contained +the means that are also ordained for the effectual bringing of +those elected to that glory for which they were fore-appointed; +even to gather together in one, all the children of God (John +11:52). 'Whereunto he called you, [saith Paul] by our gospel, +to the obtaining of the glory of our Lord Jesus Christ' (2 Thess +2:14). God's decree of election then, destroyeth not the means +which his wisdom hath prepared, it rather establisheth, yea ordains +and establisheth it; and maketh that means which in the outward +sound is indefinite and general, effectual to this and that man, +through a special and particular application (Gal 2:20,21): thus +that Christ that in general was offered to all, is by a special +act of faith applied to Paul in particular; 'He loved me, and gave +himself for me.' + +Further, As the design of the Heavenly Majesty is to bring his elect +to glory by means, so by the means thus universal and general, as +most behooveful and fit; if we consider not only the way it doth +please him to work with some of his chosen, in order to this their +glory, but also the trials, temptations, and other calamities they +must go through thereto. + +1. Touching his working with some, how invisible is it to these +in whose souls it is yet begun? How is the word buried under the +clods of their hearts for months, yea years together? Only thus +much is discovered thereof, it sheweth the soul its sin, the which +it doth also so aggravate and apply to the conscience (Jesus still +refraining, like Joseph, to make himself known to his brethren) +that were there not general tenders of mercy, and that to the worst +of sinners, they would soon miscarry, and perish, as do the sons +of perdition. But by these the Lord upholdeth and helpeth them, +that they stand, when others fall for ever (Psa 119:49). + +2. And so likewise for their trials, temptations, and other +calamities, because God will not bring them to heaven without, +but by them; therefore he hath also provided a word so large, as +to lie fair for the support of the soul in all conditions, that +it may not die for thirst. + +3. I might add also in this place, their imperfect state after +grace received, doth call for such a word; yea, many other things +which might be named: which God, only wise, hath thought fit should +accompany us to the ship, yea in the sea, to our desired haven. + +FIFTH REASON.--God willeth and commandeth the gospel should be +offered to all, that thereby distinguishing love, as to an inward +and spiritual work, might the more appear to be indeed the fruit +of special and peculiar love. For in that the gospel is tendered +to all in general, when yet but some do receive it; yea, and seeing +these some are as unable, unwilling, and by nature, as much averse +thereto, as those that refuse it, and perish; it is evident that +something more of heaven and the operation of the Spirit of God +doth accompany the word thus tendered for their life and salvation +that enjoy it (1 Thess 1:4-7). Not now as a word barely tendered, +but backed by the strength of heaven: 'Behold what manner of love +the Father hath bestowed upon us, that we should be called the +sons of God!' (1 John 3:1) even we who believe 'according to the +working of his mighty power, which he wrought in Christ, when he +raised him from the dead' (Eph 1:20). This provoketh to distinguishing +admiration, yea, and also to a love like that which hath fastened +on the called, the preserved, and the glorified: 'He hath not +dealt so with any nation: and as for his judgments, they have not +known them. Praise ye the Lord' (Psa 147:20). Now are the sacrifices +bound even to the horns of the altar, with a 'Lord, how is it +that thou wilt manifest thyself unto us, and not unto the world!' +(John 14:22). He 'sent from above, he took me; he drew me out of +many waters; he delivered me from my strong enemy, and from them +that hated me; for they were too strong for me' (2 Sam 22:17; Psa +18:16). + +For thus the elect considereth: though we all came alike into the +world, and are the children of wrath by nature (Eph 2:1-3); yea, +though we have alike so weakened ourselves by sin (Rom 3:9), that +the whole head is sick, and the whole heart faint (Isa 1:5), being +altogether gone out of the way, and every one become altogether +unprofitable, both to God and ourselves (Rom 3:12); yet that God +should open mine eyes, convert my soul, give me faith, forgive +my sins, raise me, when I fall; fetch me again, when I am gone +astray; this is wonderful! (Psa 37:23). Yea, that he should prepare +eternal mansions for me (Psa 23:6); and also keep me by his blessed +and mighty power for that; and that in a way of believing, which +without his assistance I am no way able to perform! (2 Cor 5:5). +That he should do this notwithstanding my sins, though I had no +righteousness! (Deut 9:5-7). Yea, that he should do it according +to the riches of his grace, through the redemption that is in +Jesus Christ our Lord! Even according to an everlasting covenant +of grace, which yet the greatest part of the world are void of, +and will for ever miss and fall short of! (Eze 16:60-63). Besides, +that he should mollify my heart! break it, and then delight in it +(Psa 51:17); put his fear in it, and then look to me (Isa 66:2; +Psa 138:6), and keep me as the apple of his eye (Deut 32:10); +yea, resolve to guide me with his counsel, and then receive me to +glory! Further, that all this should be the effect of unthought +of, undeserved, and undesired love! (Mal 1:2; Deut 7:7,8). That the +Lord should think on this before he made the world (Jer 31:3), and +sufficiently ordain the means before he had laid the foundation of +the hills! For this he is worthy to be praised (1 Cor 2:9): yea, +'Let every thing that hath breath praise the Lord; praise ye the +Lord.' + +Object. But you have said before, that the reprobate is also blessed +with many gospel mercies, as with the knowledge of Christ, faith, +light, the gift of the Holy Ghost, and the tastes or relish of +the powers of the world to come: if so, then what should be the +reason that yet he perisheth? Is it because the grace that he +receiveth differeth from the grace that the elect are saved by? +If they differ, where lieth the difference? Whether in the nature, +or in the degree, or in the management thereof? + +Ans. To this objection I might answer many things; but, for brevity, +take this reply: That the non-elect may travel very far both in +the knowledge, faith, light, and sweetness of Jesus Christ, and +may also attain to the partaking of the Holy Ghost; yea, and by +the very operation of these things also, escape the pollutions of +the world, and become a visible saint, join in church-communion, +and be as chief amongst the very elect themselves. This the +scriptures every where do shew us. + +The question then is, whether the elect and reprobate receive a +differing grace? To which I answer, Yes, in some respects, both +as to the nature thereof, and also the degree. + +1. To begin then with the nature of it. + +(1.) The faith that the chosen are blessed with, it goeth under +another name than any faith besides, even the faith of God's elect +(Titus 1:1), as of a faith belonging to them only, of which none +others do partake; which faith also, for the nature of it, is called +faith most holy (Jude 20); to shew it goes beyond all other, and +can be fitly matched no where else, but with their most blessed +faith who infallibly attain eternal glory: even 'like precious faith +with us,' saith Peter (2 Peter 1:1); with his elect companions. +And so of other things. For if this be true, that they differ in +their faith, they must needs therewith differ in other things: for +faith being the mother grace, produceth all the rest according to +its own nature, to wit, love that abounds, that never fails, and +that is never contented till it attain the resurrection of the +dead, &c. (2 Thess 1:3; 1 Cor 13:8; Phil 3). + +(2.) They differ as to the nature, in this; the faith, and hope, +and love, that the chosen receive, it is that which floweth from +election itself; he hath blessed us 'according as he hath chosen +us' (Eph 1:4,5), even with those graces he set apart for us, when +he in eternity did appoint us to life before the foundation of the +world: which graces, because the decree in itself is most absolute +and infallible, they also, that they may completely answer the end, +will do the work infallibly likewise, still through the management +of Christ: 'I have prayed for thee, that thy faith fail not' (Luke +22:32). But, + +2. As they differ in nature, they differ also in degree: for though +it be true that the reprobate is blessed with grace, yet this is +also as true, that the elect are blessed with more grace. It is +the privilege only of those that are chosen, to be blessed with +ALL spiritual blessings, and to have ALL the good pleasure of the +goodness of God fulfilled in and upon them. Those who are blessed +with ALL spiritual blessings must needs be blessed with eternal +life; and those in whom the Lord, not only works all his good +pleasure, but fulfilleth all the good pleasure of his goodness +upon them, they must needs be preserved to his heavenly kingdom +(Eph 1:4,5; 1 Thess 1:10); but none of the non-elect have these +things conferred upon them; therefore the grace bestowed upon the +one, doth differ both in nature and degree from the other. + +3. There is a difference as to the management also. The reprobate +is principal for the management of the grace he receiveth, but +Jesus Christ is principal for the management of the grace the +elect receiveth. When I say principal, I mean chief; for though +the reprobate is to have the greatest hand in the management of +what mercy and goodness the Lord bestoweth on him, yet not so as +that the Lord will not help him at all; nay contrariwise he will, +if first the reprobate do truly the duty that lieth on him: 'If +thou doest well, shalt thou not be accepted? but if thou doest +not well, sin lieth at the door' (Gen 4:7). Thus it was also with +Saul, who was rejected of God upon this account (1 Sam 13:11-14, +15:26). And I say, as to the elect themselves, though Jesus Christ +our blessed Saviour be chief, as to the management of the grace +bestowed on his chosen, yet not so as that he quite excludeth +them from 'striving according to his working, which worketh in +me mightily' (Col 1:29). Nay contrariwise, if those who in truth +are elect, shall yet be remiss, and do wickedly, they shall feel +the stroke of God's rod, it may be till their bones do break. But +because the work doth not lie at their door to manage as chief, +but as Christ's, therefore though he may perform his work with +much bitterness and grief to them; yet he being engaged as the +principal, will perform that which concerneth them, even until +the day (the coming) of Jesus Christ (Psa 138:8; Phil 1:6). + +From what hath been said, there ariseth this conclusion: + +The elect are always under eternal mercy, but those not elect +always under eternal justice; for you must consider this: there +is eternal mercy and eternal justice, and there is present mercy +and present justice. So then, for a man to be in a state of +mercy, it may be either a state of mercy present, or both present +and eternal also. And so again for a man to be in a state under +justice, it may be understood either of present justice only, or +of both present and eternal also. + +That this may yet further be opened, I shall somewhat enlarge. + +I begin with present mercy and present justice. That which I call +present mercy, is that faith, light, knowledge, and taste of the +good word of God, that a man may have, and perish. This is called +in scripture, Believing for a while, during for a while, and +rejoicing in the light for a season (Heb 6:4,5; 2 Peter 2:20; Matt +13:22; Luke 8:13). Now I call this mercy, both because none, as +men, can deserve it, and also because the proper end thereof is +to do good to those that have it. But I call it present mercy, +because those that are only blessed with that, may sin it away, +and perish; as did some of the Galatians, Hebrews, Alexandrians, +with the Asians, and others (Gal 5:4; Heb 12:15,16; 1 Tim 1:20; 2 +Tim 2:18, 1:15; Heb 12:15). But yet observe again, I do not call +this present mercy, because God hath determined it shall last but +a while absolutely; but because it is possible for man to lose +it, yea determined he shall, conditionally (John 5:35; 1 Cor 12:7). + +Again, as to present justice, it is that which lasteth but a while +also; and as present mercy is properly the portion of those left +out of God's election, so present justice chiefly hath to do with +God's beloved; who yet at that time are also under eternal mercy. +This is that justice that afflicted Job (6:4), David (Psa 88, +38:3), Heman, and the godly, who notwithstanding do infallibly +attain, by virtue of this mercy, eternal life and glory (Amos +3:2; 1 Cor 11:30,31; Psa 30:5, 103:9; 1 Peter 1:6). I call this +justice, because in some sense God dealeth with his children +according to the quality of their transgressions; and I call +it also present justice, because though the hand of God for the +present be never so heavy on those that are his by election, yet +it lasteth but a while; wherefore though this indeed be called +wrath, yet is but a little wrath, wrath for a moment, time, or +season. 'In a little wrath I hid my face from thee for a moment; +but with everlasting kindness will I have mercy on thee, saith +the Lord thy Redeemer' (Isa 54:8). + +Thus you see there is present mercy and present justice; also +that the elect may be under present justice, when the rest may be +under present mercy. + +Again, As there is present mercy and present justice, so there +is eternal mercy and eternal justice: and I say, as the elect may +be under present justice, when the non-elect may be under present +mercy; so the elect at that time are also under eternal mercy, +but the other under eternal justice. + +That the elect are under eternal mercy, and that when under present +justice, is evident from what hath been said before, namely, from +their being chosen in Christ before the foundation of the world; +as also from the consideration of their sound conversion, and +safe preservation quite through this wicked world, even safe unto +eternal life; as he also saith by the prophet Jeremiah, 'Yea, I +have loved thee with an everlasting love: therefore with loving +kindness have I drawn thee' (31:3). And hence it is that he calleth +the elect his sheep (John 10:16), his children (11:52), and people +(Acts 18:9,10), and that before conversion; for though none of them +as yet were his children by calling, yet were they his according +to election. + +Now the elect being under this eternal grace and mercy, they must +needs be under it both before present justice seizeth upon them, +while it seizeth them, and also continueth with them longer than +present justice can, it being from everlasting to everlasting. +This being so, here is the reason why no sin, nor yet temptation +of the enemy, with any other evil, can hurt or destroy those thus +elect of God: yea this is that which maketh even those things that +in themselves are the very bane of men, yet prove very much for +good to those within this purpose (Rom 8:28). And as David saith, +'It is good for me that I have been afflicted' (Psa 119:71). +And again, 'But when we are judged we are chastened of the Lord, +that we should not be condemned with the world' (1 Cor 11:32). +Now afflictions, &c., in themselves are not only fruitless and +unprofitable, but, being unsanctified, are destructive; 'I smote +him, and he went on frowardly' (Isa 57:17). But now eternal mercy +working with this or that affliction, makes it profitable to the +chosen; 'I have seen his ways, and will heal him, and restore +comforts unto him and to his mourners' (v 18). As he saith in another +place, 'Blessed is the man whom thou chastenest, and teachest him +out of thy law' (Psa 94:12). For eternal mercy doth not look on +those who are the elect and chosen of God, as poor sinful creatures +only, but also as the generation whom the Lord hath blessed, +in whom he hath designed to magnify his mercy to the utmost, by +pardoning the transgressions of the remnant of his heritage (1 Peter +2:9; Micah 7:18,19). 'Having predestinated us unto the adoption +of children by Jesus Christ to himself,--wherein he hath made us +accepted in the beloved' (Eph 1:6). Wherefore, I say, the elect, +as they do also receive that grace and mercy that may be sinned +away, so they have that grace and mercy which cannot be lost, +and that sin cannot deprive them of, even mercy that abounds, and +goeth beyond all sin; such mercy as hath engaged the power of God, +the intercession of Christ, and the communication of the blessed +Spirit of adoption, which Spirit also engageth the heart, directs +it into the love of God, that it may not depart from God after +that rate as the reprobates do (Eph 5:29,30). 'I will make an +everlasting covenant with them, [saith God] that I will not turn +away from them, to do them good; but I will put my fear in their +hearts, that they shall not depart from me' (Jer 32:40). + +But now I say, God's dealing with the non-elect, is far otherwise, +they being under the consideration of eternal justice, even then +when in the enjoyment of present grace and mercy. And hence it +is that as to their standing before the God of heaven, they are +counted dogs, and sows, and devils, even then when before the elect +of God themselves they are counted saints and brethren: 'The dog +is turned to his own vomit again, and the sow that was washed +to her wallowing in the mire' (2 Peter 2:22). And the reason is, +because notwithstanding all their shew before the world, their old +nature and corruptions do still bear sway within, which in time +also, according to the ordinary judgment of God, is suffered so +to shew itself, that they are visible to saints that are elect, +as was the case of Simon Magus, and that wicked apostate Judas, +who 'went out from us, but they were not of us; for if they had +been of us, they would no doubt have continued with us: but they +went out that they might be made manifest that they were not all +of us' (1 John 2:19). They were not elect as we, nor were they +sanctified as the elect of God themselves; wherefore eternal justice +counts them the sons of perdition, when under their profession. +And I say, they being under this eternal justice, it must needs +have to do with them in the midst of their profession; and because +also it is much offended with them for conniving with their lust, +it taketh away from them, and that most righteously, those gifts +and graces, and benefits and privileges that present mercy gave +them; and not only so, but cuts them off for their iniquity, and +layeth them under wrath for ever. They 'have forsaken the right way, +[saith God]--following the way of Baalam the son of Bosor;--these +are wells without water, clouds that are carried with a tempest'; +trees whose fruit withereth, without fruit, twice dead, plucked +up by the roots, 'for whom is reserved the blackness of darkness +for ever' (2 Peter 2:5,16,17; Jude 11-13; John 17:12; Matt 13:12, +25:29; Mark 4:25; Luke 8:18). + +These things thus considered, you see, + +1. That there is present grace and present mercy, eternal grace +and eternal mercy. + +2. That the elect are under eternal mercy, and THAT, when under +present justice; and that the reprobate is under eternal justice, +and THAT when under present mercy. + +3. Thus you see again, that the non-elect perish by reason of +sin, notwithstanding present mercy, because of eternal justice; +and that the elect are preserved from the death, though they sin +and are obnoxious to the strokes of present justice, by reason of +eternal mercy. What shall we say then? Is there unrighteousness +with God? God forbid: 'He hath mercy on whom he will have mercy, +and compassion on whom he will have compassion' (Rom 9:15). + + + +FOOTNOTES: + +[1] 'Shedding words' means 'scattering or spreading words,' as in +Acts 2:33; now obsolete.--Ed. + +[2] As election took place before the creation of man--all men in +Adam were decreed, made and turned into the world upright.--Ed. + +[3] 'Prevents our doing good.' Few words in the English language +have more altered in their meaning than 'prevent'; it is derived +from 'praevenio,' to go before. In Bunyan's time, it meant 'to go +before,' 'clear the way,' 'make the way easy' for our doing good. +Its present meaning is 'to obstruct,' by going or standing before +us.--Ed. + +[4] They who diligently attend to the scriptures, will find +throughout the whole a vein of election and reprobation. The holy +seed may be traced in many instances, and in divers families, in +the Bible, from Adam to the birth of our Saviour, whose ancestors, +according to the flesh, were of the line of election or the godly; +which those who are only born after the flesh, and not after the +Spirit, namely, the reprobate, have always despised and persecuted, +and will do so to the end of time--Mason and Ryland. + +[5] It is of God's mere mercy and grace that any sinners are called +and admitted to the privilege of justification and adoption, upon +God's own terms. The reason why the sinful and unworthy heathen +(of whom Britain is a part) were called to be a people, who were +not a people, while the Jews were left out and cast off for their +obstinate unbelief, was not because the Gentiles were either more +worthy or more willing (for they were all dead in trespasses and +sins), but from God's discriminating grace and mercy.--Mason and +Ryland. + +[6] The final condemnation of the wicked does not spring from +God's sovereign will to destroy any of his rational creatures; +this is evident from the many pressing invitations, declarations, +and promises in the word of God: for Jehovah swears by his great +self, that he desires not the death of a sinner. Our Lord assigns +the cause of reprobation in these words, (John 5:40) 'Ye will not +come unto me, that ye might have life'; wherefore Christ, the only +remedy for their cure, being rejected, the sinner is condemned, +and rendered the object of wrath and punishment by the law and +justice of God; because the same word of truth which says, 'Whosoever +will, let him come, and take of the water of life freely,' also +says, 'The soul that sinneth [or lives and dies in sin unpardoned] +shall die.' Thus sin is the object of God's hatred, and not the +man, abstractedly considered. May we therefore each of us have +grace to look to Christ for full and complete salvation, who hath +put away sin by the sacrifice of himself, whereby he has perfected +for ever them that are sanctified!--Ryland and Mason. + +[7] 'Secret things belong to God, but those that are revealed +belong to us.' It is a vain thing for men to cavil at the doctrine +of peculiar election, and to quarrel with God for choosing some, +and passing by others. Their best way would be to assure themselves +of their own election, by using the means, and walking in the ways +of God's appointment, as laid down in the word, and then they will +find that God cannot deny himself, but will make good to them every +promise therein; and thus, by scripture evidence, they will find +that they are elected unto life, and will be thankful and humble. +They will then find that an hearty affectionate trusting in Christ +for all his salvation, as freely promised to us, hath naturally +enough in it to work in our souls a natural bent and inclination +to, and ability for, the practice of all holiness.--Ryland and +Mason. + +[8] None are excluded the benefit of the great and precious salvation +procured and finished by the Lord Jesus Christ, but they, who +by perverseness, unbelief, and impenitency, exclude themselves. +Sinners,--miserable, helpless, and hopeless sinners, are the objects +of this salvation: whosoever is enabled to see, in the light of +God's Spirit, their wretched and forlorn state; to feel their want +of Christ as a suitable Saviour, and to repent and forsake their +sins, shall find mercy; for 'God is no respecter of persons' (Acts +10:34).--Ryland and Mason. + +[9] As the same sun which softens the wax, hardens the clay, so +it is with the preached gospel, which is to some 'the savour of +death unto death, and to others the savour of life unto life' (2 +Cor 2:16). The gospel is ineffectual to any saving purpose respecting +the reprobate; partly through pride, and in not enduring to be +reproved by it; partly through slothfulness, in not coming under +the sound of it; and principally through cursed infidelity, in not +believing the gracious message it brings. Let it be well attended +to, that all who hear the gospel, are obliged to the duty of +believing, as well as to all the duties of the moral law, and that +before they know their particular election; for we cannot have +a certain knowledge of our election to eternal life before we do +believe: it is a thing hidden in the unsearchable counsel of God, +until it be manifest by our effectual calling, and believing on +Christ; therefore we must believe on Christ before we know our +election; or else we shall never know it, and shall never believe. +All joy, peace, comfort, assurances, are communicated to the soul +in the way of believing. May the Lord give and increase saving +faith!--Mason and Ryland. + +*** + +QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH. + +AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN +SABBATH. + +BY JOHN BUNYAN. + +'The Son of man is lord also of the Sabbath day.' + +London: Printed for Nath, Ponder, at the Peacock in the Poultry, +1685. + + +EDITOR'S ADVERTISEMENT. + +All our inquiries into divine commands are required to be made +personally, solemnly, prayerful. To 'prove all things,' and 'hold +fast' and obey 'that which is good,' is a precept, equally binding +upon the clown, as it is upon the philosopher. Satisfied from our +observations of nature, that there is a God; our next inquiry is +into the revelation of his will: which, when understood, must be +implicitly obeyed, in defiance of any usages of society, and of every +erroneous pre-conceived opinion. In this important investigation, +we shall find, that the commands of God revealed to man, fall +under two classes. + +First, Moral and Eternal, being essential to the happiness of all +created intelligences, whether pure or sinful. As, the fear and +love of the Creator, who preserves and bountifully blesses his +creatures; and flowing from this is love to all his creation. He +who wantonly destroys life in order that he may glut a demoniac +propensity with the agonizing death struggle, is a practical +atheist. The Christian will cherish and promote the happiness of +all; he dares only to take away life to preserve life. + +Second, Ceremonial or Temporal. Those which have been commanded +by God, for local, family or national observances, and which, when +they have fulfilled their intended object, are removed or suffered +gradually to die away. + +The well-being of society requires that a portion of time be set +apart for divine worship. Individuals are commanded to pray without +ceasing. An invaluable custom leads families to unite in morning +and evening prayer; and it is an important question whether the +Creator having sanctified, and rested on, the seventh day, intended +that rest as a pattern to all his rational creatures. If so, the +seventh day must depend upon our being able to fix upon which +day of the week the creation commenced. Again our inquiries will +extend to those injunctions, given to the Jews in the wilderness, +to sanctify certain days to public worship; and whether that law +was intended for all mankind. In either case it is essential that +we ascertain whether those various Sabbaths of weeks--of months +or of years--with the ceremonies to be performed on them, were to +continue to the end of time or for a limited period. + +In all these inquiries we are strictly confined to revelation, +for there is no indication in nature, or in any of its laws, of +a day of rest; but on the contrary a state of progression marks +every day alike. Our Lord has taught us that 'the Sabbath was made +for man,' and therefore did not exist among the angels, prior to +the creation of man, as all moral or universal obligations must +have existed; for they are the same from eternity to eternity; and +over this, like other ceremonial or local commands, the Creator +claims dominion. 'The Son of man is Lord also of the Sabbath.' + +Researches into these questions were made in earlier times, and +some curious calculations have appeared to prove, that the work +of creation commenced on the day called Monday, so that what is +now termed the first day of the week, was originally the rest of +God from creation; as it was his rest from the work of redemption, +by rising from the tomb. But the extent of that period called a +day, in creation, has never been defined: and the terms 'work' or +'rest,' as applied to the Deity, are used in condescension to our +finite powers. The controversy upon this subject assumed a more +public and definite form at the Reformation. Sir Thomas More asserted +that the seventh day was superseded by the first, in obedience to +tradition:[1] it forms the first of the five commandments of Holy +Church--'The Sundays hear thou mass.' William Tyndale, in reply, +contends that 'we be lords over the Sabbath'; we may change it +for Monday, or any other day, as we see need, or have two every +week, if one is not enough to teach the people.[2] Calvin preferred a +daily assembling of the church, but if that was impossible, then +at stated intervals: his words are--'Since the Sabbath is abrogate, +I do not so rest upon the number of seven, that I would bind the +church to the bondage thereof; neither will I condemn those churches +that have other solemn days for their meetings.'[3] Luther considers +the observance of the Jewish Sabbath one of the 'weak and beggarly +rudiments.'[4] + +The controversy became still more popular in this country, when +James the First and Charles the First put forth the book of sports to +be allowed and encouraged on Sundays. The Puritans called Sunday +'The Sabbath,' and a voluminous contest was carried on as to whether +it ought not rather to be called 'The Lord's day.' In 1628, Mr. +Brabourne, a clergyman of note, kept the Jewish Sabbath, and in +a short time several churches, in England, assembled on that day, +and were called 'seventh day, or Sabbath keepers'--many of them +were Baptists. This led to the controversy in which Bunyan took +his part, in this very conclusive and admirable treatise. + +The work was first published in the year 1685, and was not reprinted +until the year 1806, when it appeared in the third volume of select +works by John Bunyan; since then it has been reprinted in two +American editions of his works. The reason why it was not republished, +probably was, that the churches of the Sabbath keepers died away. +At this time only three are known in England; one of these is +at Millyard, London, where my talented antiquarian friend, W. H. +Black, is elder and pastor. These places of worship are supported +by an endowment. Bunyan's book does not appear to have been +answered; indeed, it would require genius of no ordinary kind to +controvert such conclusive evidence. + +His arguments are, that the appearances of nature shew no difference +of days--that no Sabbath or other day was set apart for worship +before the giving of the Law at Sinai. 'Thou camest down also upon +Mount Sinai, and madest KNOWN unto them thy holy Sabbaths, by the +hand of Moses' (Neh 9:13,14). 'The seventh day is the Sabbath of +the Lord thy God: in it thou shalt not do any work--and remember +that thou wast a servant in the land of Egypt, and that the Lord +thy God brought thee out thence through a mighty hand and by +a stretched out arm, THEREFORE the Lord thy God commanded thee to +keep the Sabbath day' (Deut 5:14,15). While many crimes are mentioned +in patriarchal times, there is no complaint of Sabbath-breaking. +We read of fratricide, drunkenness, lying, unbelief, theft, idolatry, +slave-dealing, and other crimes, but no hint as to sanctifying or +desecrating the Sabbath. At length, a few days before the giving +of the law, a natural phenomenon announced to the Jews the great +change that was at hand--the manna fell in double quantity on Friday, +and was not found on Saturday. So new was this that, contrary to +the command, the people went out on the seventh day as on other +days, and were rebuked but not punished for it. But no sooner +is the Sabbath instituted by Moses, than it is broken, and the +Sabbath-breaker is punished with a cruel death. It was instituted +as a peculiar observance to distinguish the Jews from all other +nations--'The Lord hath given YOU the Sabbath' (Exo 16:39). 'The +children of Israel shall keep the Sabbath' (Exo 31:16,17). 'I gave +them [the Israelites who were delivered from Egypt] my Sabbaths +to be a sign between me and them' (Eze 20:12). Ceremonies were +commanded to be performed as the Sabbath worship, which cannot +now be observed (see Lev 24; Numb 28: Neh 13:22; Eze 46:4). The +Jewish Sabbath was 'a shadow of things to come, but the body is +of Christ' (Col 2:16,17). The shadows have fled away; we possess +the substance. The covenant of Moses was written on stone--the +new covenant is written on our hearts (Heb 8:9,10). Bunyan admits +no uncertainty as to a fixed day for christian worship: the law +of nature requires it; the God of nature fixes the day, without +borrowing it from the ministration of death. The Jewish passover +and Sabbaths are superseded; Christ our passover is slain, and we +have not an annual but a perpetual feast. We have an infinitely +greater deliverance to commemorate than that of the Jews from +Egypt. Released from the dominion and punishment of sin, we have +entered into a rest boundless as eternity. Manna, which never +fell on the Jewish Sabbath, falls in peculiar and rich abundance +on the first day of the week, when it first began to fall. The +first day is peculiarly sanctified and honoured of God. On this +day the Son rested from His work of redemption (Heb 4:10). He is +Lord of the Sabbath, and hath peculiarly blessed his own day. +On this day some of the saints that slept arose (Matt 27:52,53). +On this day Christ was made the head of the corner, and we will +rejoice and be glad in it. On the first day God begat his beloved +Son from the dead (Acts 13:33). Let all the angels of God worship +him (Heb 1:6). Hence it is called the Lord's day (Rev 1:10). +This day is the only one named upon which Christ appeared to his +disciples after his resurrection: it was on the evening of the +first day of the week, and on the evening of the following eighth +day, that they assembled and Christ appeared in the midst of them. +On this day he walked with his disciples to Emmaus, and made their +hearts to burn within them with holy joy and wonder. The marvels +of the day of Pentecost honoured the first day of the week. On +this day the first great conversion of 'about three thousand souls' +took place. On this day the disciples at Jerusalem came together +to break bread (Acts 20:7). Upon THE, not A, first day they broke +bread; and upon THE first day, the collections were made for the +poor saints (1 Cor 16:1,2). With such concurrent and ample testimony +we must conclude that the seventh day Sabbath, with its Jewish +ritual, is dissolved, and the first day has taken its place. The +Saviour said, 'It is finished'; and from that moment to the end +of the inspired volume, the seventh day is swallowed up in the +glories of the first day of the week. Let Jews commemorate their +temporal deliverance from Pharaoh and Egypt with their divers +ceremonies; but Christians, blessed with a foretaste of eternal +glory, will commemorate the resurrection of their Lord, as the +first fruits of an unspeakable rest from the dominion of sin, of +Satan, and of hell. Our glorified Redeemer sanctioned and blessed +the first day, with his personal appearance in the assemblies of +his saints. His inspired apostles kept it, as it is recorded, and +thus it is sanctioned by the Holy Ghost; and their descendants +are bound to keep it to the end of the world. Go, little treatise, +and carry conviction with thee. Emancipate the christian mind from +all the beggarly rudiments of Jewish rites and ceremonies. Add +to the holy enjoyments of God's saints in public worship, on the +day when their eternal redemption is commemorated by the triumphant +resurrection of their Lord.--GEO. OFFOR. + + +TO THE READER. + +Some may think it strange, since God's church has already been +so well furnished with sound grounds and reasons by so many wise +and godly men, for proof that the first day of the week is our +true Christian sabbath, that I should now offer this small treatise +upon the same account. But when the scales are even by what already +is put in, a little more, you know, makes the weight the better. + +Or grant we had down weight before, yet something over and above +may make his work the harder, that shall by hanging fictions on +the other end, endeavour to make things seem too light. + +Besides, this book being little, may best suit such as have but +shallow purses, short memories, and but little time to spare, +which usually is the lot of the mean and poorer sort of men. + +I have also written upon this subject, for that I would, as in +other gospel truths, be a fellow witness with good men that the +day in which our Lord rose from the dead should be much set by of +Christians. + +I have observed that some, otherwise sound in faith, are apt to +be entangled with a Jewish sabbath, &c., and that some also that +are afar off from the observation of that, have but little to +say for their own practice, though good; and might I help them I +should be glad. + +A Jewish seventh-day sabbath has no promise of grace belonging +to it, if that be true, as to be sure it is, where Paul says, The +command to honour parents is the first commandment with promise +(Eph 6:1-3). + +Also it follows from hence, that the sabbath that has a promise +annexed to the keeping of it, is rather that which the Lord Jesus +shall give to the churches of the Gentiles (Isa 56). + +Perhaps my method here may not in all things keep the common path +of argumentation with them that have gone before me: but I trust +[that] the godly wise will find a taste of scripture truth in what +I present them with as to the sanction of our Christian sabbath. + +I have here, by handling four questions, proved, that the seventh +day sabbath was not moral. For that must of necessity be done, +before it can be made appear that the first day of the week is that +which is the sabbath day for Christians. But withal it follows, +that if the seventh day sabbath was not moral,[5] the first day is +not so. What is it then? Why, a sabbath for holy worship is moral; +but this or that day appointed for such service, is sanctified by +precept or by approved example. The timing then of a sabbath for +us lies in God, not man; in grace, not nature; nor in the ministration +of death, written and engraven in stones: God always reserving to +himself a power to alter and change both time and modes of worship +according to his own will. + +A sabbath then, or day of rest from worldly affairs to solemnize +worship to God in, all good men do by nature conclude is meet; +yea, necessary: yet that, not nature, but God reveals. + +Nor is that day or time by God so fixed on, in its own nature, +better than any other: the holiness then of a sabbath lies, not +in the nature or place of a day, but in the ordinance of God. + +Nor doth our sanctifying of it, to the ends for which it is +ordained, lie in a bare confession that it is such; but in a holy +performance of the duty of the day to God by Christ, according to +his word. + +But I will not enlarge to detain the reader longer from the +following sheets; but shall commit both him and them to the wise +dispose of God, and rest, + +Thine to serve thee, + +JOH. BUNYAN. + + + +QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY +SABBATH. + + +QUESTION I. + +Whether the seventh day sabbath is of, or made known to, man by +the law and light of nature? + +Something must be here premised before I show the grounds of this +question. First then, by the law or light of nature, I mean that +law which was concreate with man; that which is natural to him, +being original with, and essential to, himself; consequently, that +which is invariable and unalterable, as is that nature. Secondly, +I grant that by this law of nature, man understands that there +is one eternal God; that this God is to be worshiped according to +his own will; consequently, that time must be allowed to do it +in: but whether the law or light of nature teacheth, and that of +itself, without the help of revelation, that the seventh day of +the week is that time sanctified of God, and set apart for his +worship, that is the question; and the grounds of it are these: + +First, Because the law of nature is antecedent to this day, yea +completed as a law before it was known or revealed to man, that +God either did or would sanctify the seventh day of the week at +all. + +Now this law, as was said, being natural to a man, for man is a +law unto himself (Rom 2), could only teach the things of a man, +and there the Apostle stints it (1 Cor 2:11). But to be able +to determine, and that about things that were yet without being, +either in nature or by revelation, is that which belongs not to a +man as a man; and the seventh day sabbath, as yet, was such. For +Adam was completely made the day before; and God did not sanctify +the seventh day before it was, none otherwise than by his secret +decree. Therefore, by the law of nature, Adam understood it not, +it was not made known to him thereby. + +Second, To affirm the contrary, is to make the law of nature +supernatural, which is an impossibility. Yea, they that do so make +it a predictor, a prophet; a prophet about divine things to come; +yea, a prophet able to foretell what shall be, and that without +a revelation; which is a strain that never yet prophet pretended +to. + +Besides, to grant this, is to run into a grievous error; for +this doth not only make the law of nature the first of prophets, +contrary to Genesis 3:10 compared with John 1:1 but it seems to +make the will of God, made known by revelation, a needless thing. +For if the law of nature, as such, can predict, or foretell God's +secrets, and that before he reveals them, and this law of nature +is universal in every individual man in the world, what need is +there of particular prophets, or of their holy writings? And indeed +here the Quakers and others split themselves. For if the law of +nature can of itself reveal unto me one thing pertaining to +instituted worship, for that we are treating of now, and the +exact time which God has not yet sanctified and set apart for the +performance thereof, why may it not reveal unto me more, and so +still more; and at last all that is requisite for me to know, both +as to my salvation, and how God is to be worshiped in the church +on earth. + +Third, If it be of the law of nature, then all men by nature are +convinced of the necessity of keeping it, and that though they +never read or heard of the revealed will of God about it; but this +we find not in the world. + +For though it is true that the law of nature is common to all, and +that all men are to this day under the power and command thereof; +yet we find not that they are by nature under the conviction of the +necessity of keeping of a seventh day sabbath. Yea, the Gentiles, +though we read not that they ever despised the law of nature, +yet never had, as such, a reverence of a seventh day sabbath, but +rather the contrary. + +Fourth, If therefore the seventh day sabbath is not of the law +of nature, then it should seem not to be obligatory to all. For +instituted worship, and the necessary circumstances thereunto +belonging, is obligatory but to some. The tree that Adam was forbid +to eat of, we read not but that his children might have eat the +fruit thereof: and circumcision, the passover, and other parts of +instituted worship was enjoined but to some. + +Fifth, I doubt the seventh day sabbath is not of the law of nature, +and so not moral; because though we read that the law of nature, +and that before Moses, was charged upon the world, yet I find +not till then, that the profanation of a seventh day sabbath was +charged upon the world: and indeed to me this very thing makes a +great scruple in the case. + +A law, as I said, we read of, and that from Adam to Moses (Rom +5:13,14). The transgressions also of that law, we read of them, +and that particularly, as in Genesis 4:8, 6:5, 9:21, 22, 12:13, +13:13, 18:12-15, 19:5; (Eze 16:49,50[6]); Genesis 31:30, 35:2, +40:15, 44:8-10; Deuteronomy 8:19, 20, 12:2; Psalm 106:35-37 and +Romans the first and second chapters. + +But in all the scriptures we do not read, that the breach of a +seventh day sabbath was charged upon men as men all that time. +Whence I gather, that either a seventh day sabbath was not discerned +by the light of nature, and so not by that law imposed; or else, +that men by the help and assistance of that, for we speak of men +as men,[7] in old time kept it better, than in after ages did the +church of God with better assistance by far. For they are there +yet found fault with as breakers of the sabbath (Eze 20:13). + +It follows therefore, that if the law of nature doth not of itself +reveal to us, as men, that the seventh day is the holy sabbath of +God. That that day, as to the sanction of it, is not moral, but +rather arbitrary, to wit, imposed by the will of God upon his +people, until the time he thought fit to change it for another +day. + +And if so, it is hence to be concluded, that though by the light +of nature men might see that time must be allowed and set apart +for the performance of that worship that God would set up in his +house, yet, as such, it could not see what time the Lord would to +that end choose. Nature therefore saw that, by a positive precept, +or a word revealing it, and by no other means. + +Nor doth this at all take away a whit of that sanction which God +once put upon the seventh day sabbath; unless any will say, and +by sufficient argument prove, that an ordinance for divine worship +receiveth greater sanction from the law of nature than from a +divine precept: or standeth stronger when it is established by a +law humane, for such is the law of nature, than when imposed by +revelation of God. + +But the text will put this controversy to an end. The sanction of +the seventh day sabbath, even as it was the rest of God, was not +till after the law of nature was completed; God rested the seventh +day and sanctified it (Gen 2:3). Sanctified it; that is, set it +apart to the end there mentioned, to wit, to rest thereon. + +Other grounds of this question I might produce, but at present I +will stop here, and conclude, That if a seventh day sabbath was an +essential necessary to the instituted worship of God, then itself +also as to its sanction for that work, was not founded but by a +positive precept; consequently not known of man at first, but by +revelation of God. + + +QUESTION II. + +Whether the seventh day sabbath, as to man's keeping of it holy, +was ever made known to, or imposed by, a positive precept upon him +until the time of Moses? which from Adam was about two thousand +years. + +Something must also be here premised, in order to my propounding +of my grounds for this question; and that is, That the seventh +day was sanctified so soon as it had being in the world, unto the +rest of God, as it is Genesis 2:2, 3 and he did rest, from all +his works which he had made therein. But the question is, Whether +when God did thus sanctify this day to his own rest, he did also +by the space of time above-mentioned, impose it as an holy sabbath +of rest upon men; to the end they might solemnize worship to him +in special manner thereon? And I question this, + +First, Because we read not that it was. And reading, I mean, of +the divine testimony, is ordained of God, for us to find out the +mind of God, both as to faith and our performance of acceptable +service to him. + +In reading also, we are to have regard to two things. + +I. To see if we can find a precept: or, + +II. A countenanced practice for what we do. For both these ways +we are to search, that we may find out what is that good, that +acceptable will of God. + +For the first of these we have Genesis 2:16, 17 and for the second, +Genesis 8:20, 21 [as to public worship but not on a stated day]. + +Now as to the imposing of a seventh day sabbath upon men from +Adam to Moses, of that we find nothing in holy writ either from +precept or example. True, we find that solemn worship was performed +by the saints that then lived: for both Abel, Noah, Abraham, Isaac, +Jacob, sacrificed unto God (Gen 4:4, 8:20,21, 12:7, 13:4, 35:1), +but we read not that the seventh day was the time prefixed of +God for their so worshipping, or that they took any notice of it. +Some say, that Adam in eating the forbidden fruit, brake also the +seventh day sabbath, because he fell on that day;[8] but we read +not that the breach of a sabbath was charged upon him. That which +we read is this; 'Hast thou eaten of the tree, whereof I commanded +thee that thou shouldest not eat?' (Gen 3:11). Some say also that +Cain killed Abel on a sabbath day;[9] but we read not that, in +his charge, God laid any such thing at his door. This was it of +which he stood guilty before God; namely, That his brother's blood +cried unto God against him from the ground (Gen 4:10). + +I therefore take little notice of what a man saith, though he +flourisheth his matter with many brave words, if he bring not with +him, 'Thus saith the Lord.' For that, and that only, ought to be +my ground of faith as to how my God would be worshiped by me. For +in the matters material to the worship of God, it is safest that +thus I be guided in my judgment: for here only I perceive 'the +footsteps of the flock' (Cant 1:8; Eze 3:11). They say further, +that for God to sanctify a thing, is to set it apart. This being +true; then it follows, that the seventh day sabbath was sanctified, +that is, set apart for Adam in paradise; and so, that it was +ordained a sabbath of rest to the saints from the beginning. + +But I answer, as I hinted before, that God did sanctify it to his +own rest. 'The LORD [also] hath set apart him that is godly for +himself.' But again, it is one thing for God to sanctify this or +that thing to an use, and another thing to command that that thing +be forthwith in being to us. As for instance: the land of Canaan +was set apart many years for the children of Israel before they +possessed that land. Christ Jesus was long sanctified; that is, +set apart to be our redeemer before he sent him into the world +(Deut 32:8; John 10:36). + +If then, by God's sanctifying of the seventh day for a sabbath, +you understand it for a sabbath for man, (but the text saith not +so) yet it might be so set apart for man, long before it should +be, as such, made known unto him. And that the seventh day sabbath +was not as yet made known to men. + +Second, Consider secondly, Moses himself seems to have the knowledge +of it at first, not by tradition, but by revelation; as it is +Exodus 16:23, 'This is that [saith he] which the Lord hath said, +[namely to me; for we read not, as yet, that he said it to any body +else]. To morrow is the sabbath of the holy rest unto the Lord.' + +Also holy Nehemiah suggesteth this, when he saith of Israel to +God, Thou 'madest known unto them thy holy sabbath [by the hand +of Moses thy servant]' (Neh 9:14). The first of these texts shews +us, that tidings of a seventh day sabbath for men, came first to +Moses from heaven: and the second, that it was to Israel before +unknown. + +But how could be either the one or the other, if the seventh day +sabbath was taught to men by the light of nature, which is the moral +law? Or if from the beginning it was given to men by a positive +precept for to be kept. + +This therefore strengtheneth my doubt about the affirmative of the +first question, and also prepareth an argument for what I plead +as to this we have now under consideration. + +Third, This yet seems to me more scrupulous, because that the +punishment due to the breach of the seventh day sabbath was hid +from men to the time of Moses; as is clear, for that it is said +of the breaker of the sabbath, 'They put him in ward, because it +was not [as yet] declared what should be done to him' (Num 15:32-36). + +But methinks, had this seventh day sabbath been imposed upon men +from the beginning, the penalty or punishment due to the breach +thereof had certainly been known before now. + +When Adam was forbidden to eat of the tree of the knowledge of +good and evil, the penalty was then, if he disobeyed, annexed to +the prohibition. So also it was as to circumcision, the passover, +and other ordinances for worship. How then can it be thought, +that the seventh day sabbath should be imposed upon men from the +beginning; and that the punishment for the breach thereof, should +be hid with God for the space of two thousand years! (Gen 2:16,17, +17:13,14; Exo 12:43-48) and the same chapter (v 19). + +Fourth, God's giving of the seventh day sabbath was with respect +to stated and stinted worship in his church; the which, until the +time of Moses, was not set up among his people. Things till then +were adding or growing: now a sacrifice, then circumcision, then +again long after that the passover, &c. + +But when Israel was come into the wilderness, there to receive +as God's congregation, a stated, stinted, limited way of worship, +then he appoints them a time, and times, to perform this worship +in; but as I said afore, before that it was not so, as the whole +five books of Moses plainly shew: wherefore the seventh day +sabbath, as such a limited day cannot be moral, or of the law of +nature, nor imposed till then. + +And methinks Christ Jesus and his apostles do plainly enough declare +this very thing. For that when they repeat unto the people, or +expound before them the moral law, they quite exclude the seventh +day sabbath. Yea, Paul makes that law to us complete without it. + +We will first touch upon what Christ doth in this case. + +As in his sermon upon the mount (Matt 5-7). In all that large and +heavenly discourse upon this law, you have not one syllable about +the seventh day sabbath. + +So when the young man came running, and kneeling, and asking what +good thing he should do to inherit eternal life, Christ bids him +keep the commandments; but when the young man asked which; Christ +quite leaves out the seventh day, and puts him upon the other. As +in Matthew 19:16-19. As in Mark 10:17-20. As in Luke 18:18-20. + +You will say, he left out the first, and second, and third likewise. +To which I say, that was because the young man by his question +did presuppose that he had been a doer of them: for he professed +in his supplication, that he was a lover of that which is naturally +good, which is God, in that his petition was so universal for +every thing which he had commanded. + +Paul also when he makes mention of the moral law, quite leaves out +of that the very name of the seventh day sabbath, and professeth, +that to us Christians the law of nature is complete without it. +As in Romans 3:7-19. As in Romans 13:7-10. As in 1 Timothy 1:8-11. + +'He that loveth another, saith he, hath fulfiled the law. For +this, Thou shalt not commit adultery, Thou shalt not kill, Thou +shalt not steal, Thou shalt not covet; and if there be any other +commandment, it is briefly comprehended in this saying, Thou +shalt love thy neighbour as thyself. Love worketh no ill to his +neighbour: therefore love is the fulfilling of the law.' + +I make not an argument of this, but take an occasion to mention +it as I go. But certainly, had the seventh day sabbath been moral, +or of the law of nature, as some would fain persuade themselves, +it would not so slenderly have been passed over in all these +repetitions of this law, but would by Christ or his apostles have +been pressed upon the people, when so fair an opportunity as at +these times offered itself unto them. But they knew what they did, +and wherefore they were so silent as to the mention of a seventh +day sabbath when they so well talked of the law as moral. + +Fifth, Moses and the prophet Ezekiel both, do fully confirm what +has been insinuated by us; to wit, that the seventh day, as a +sabbath, was not imposed upon men until Israel was brought into +the wilderness. + +1. Moses saith to Israel, 'Remember that thou wast a servant int +he land of Egypt, and that the Lord thy God brought thee out thence +through a mighty hand and by a stretched out arm: THEREFORE the +Lord thy God commanded thee to keep the sabbath day.' Yea, he +tells us, that the covenant which God made with them in Horeb, +that written in stones, was not made with their forefathers, to +wit, Abraham, Isaac, and Jacob, but with them (Deut 5:1-15). + +2. Ezekiel also is punctual as to this: I caused them, saith God +by that prophet, 'to go forth out of the land of Egypt, and brought +them into the wilderness. And I gave them my statutes, and shewed +them my judgments, which if a man do, he shall even live in them. +Moreover also I gave them my sabbaths, to be a sign between me +and them, that they might know that I am the Lord that sanctify +them' (Eze 20:10-12; Exo 20:8, 31:13, 35:2). + +What can be more plain? And these to be sure, are two notable +witnesses of God, who, as you see, do jointly concur in this; to +wit, That it was not from paradise, nor from the fathers, but from +the wilderness, and from Sinai, that men received the seventh day +sabbath to keep it holy. + +True, it was God's sabbath before: for on the first seventh day we +read, that God rested thereon, and sanctified it. Hence he calls +it in the first place, MY sabbath. I gave them my sabbath: But +it seems it was not given to the church till he had brought them +into the wilderness. + +But I say, if it had been moral, it had been natural to man; and +by the light of nature men would have understood it, even both +before it was, and otherwise. But of this you see we read nothing, +either by positive law, or countenanced example, or any other way, +but rather the flat contrary; to wit, that Moses had the knowledge +of it first from heaven, not by tradition. That Israel had it, +not of, or from their fathers, but in the wilderness, from him, to +wit, Moses, after he had brought them out of the land of Egypt. And +that that whole law in which this seventh day sabbath is placed, +was given for the bounding and better ordering of them in their +church state for their time, till the Messias should come and +put, by a better ministration, this out of his church, as we shall +further shew anon. + +The seventh day sabbath therefore was not from paradise, nor from +nature, nor from the fathers, but from t he wilderness, and from +Sinai. + + +QUESTION III. + +Whether when the seventh day sabbath was given to Israel in the +wilderness the Gentiles, as such, was concerned therein. + +Before I shew my ground for this question, I must also first premise, +That the Gentiles, as such, were then without the church of God, +and pale thereof; consequently had nothing to do with the essentials +or necessary circumstances of that worship which God had set up +for himself now among the children of Israel. + +Now then for the ground of the question. + +First, we read not that God gave it to any but to the seed of +Jacob. Hence it is said to Israel, and to Israel only, 'The Lord +hath given YOU the sabbath' (Exo 16:29). And again, 'also I gave +THEM my sabbath' (Eze 20:5,12). + +Now, if the gift of the seventh day sabbath was only to Israel, +as these texts do more than seem to say; then to the Gentiles, as +such, it was not given. Unless any shall conclude, that God by +thus doing preferred the Jew to a state of gentileism; or that +he bestowed on them, by thus doing, some high Gentile privilege. +But this would be very fictious. For, to lay aside reason, the text +always, as to preference, did set the Jew in the first of places +(Rom 2:10). Nor was his giving the seventh day sabbath to them +but a sign and token thereof. + +But the great objection is, because the seventh day sabbath +is found amongst the rest of those precepts which is so commonly +called the moral law; for thence it is concluded to be of a +perpetual duration. + +But I answer: That neither that as given on Sinai is moral; I +mean, as to the manner and ends of its ministration, of which, +God permitting, we shall say more in our answer to the fourth +question, whither I direct you for satisfaction. But, + +Second, The Gentiles could not be concerned, as such, with God's +giving of a seventh day sabbath to Israel, because, as I have +shewed before, it was given to Israel, considered as a church of +God (Acts 7:32). Nor was it given to them, as such, but with rites +and ceremonies thereto belonging, so Leviticus 24:5-9; Numbers +28:9, 10; Nehemiah 13:22; Ezekiel 46:4. + +Now, I say, if this sabbath hath ceremonies thereto belonging, +and if these ceremonies were essential to the right keeping of +the sabbath: and again, if these ceremonies were given to Israel +only, excluding all but such as were their proselytes, then this +sabbath was given to them as excluding the Gentiles as such. But if +it had been moral, the Gentiles could as soon have been deprived +of their nature as of a seventh day sabbath, though the Jews should +have appropriated it unto themselves only. + +Again, to say that God gave this seventh day sabbath to the Gentiles, +as such, (and yet so he must, if it be of the moral law) is as +much as to say, that God hath ordained that that sabbath should +be kept by the Gentiles without; but by the Jews, not without her +ceremonies. And what conclusion will follow from hence, but that +God did at one and the same time set up two sorts of acceptable +worships in the world: one among the Jews, another among the Gentiles! +But how ridiculous such a thought would be, and how repugnant to +the wisdom of God, you may easily perceive. + +Yea, what a diminution would this be to God's church that then was, +for one to say, the Gentiles were to serve God with more liberty +than the Jew! For the law was a yoke, and yet the Gentile is called +the dog, and said to be without God in the world (Deut 7:7; Psa +147:19,20; Matt 15:26; Eph 2:11,12). + +Third, When the Gentiles, at the Jews' return from Babylon, came +and offered their wares to sell to the children of Israel at +Jerusalem on this sabbath; yea, and sold them to them too: yet +not they, but the Jews were rebuked as the only breakers of that +sabbath. Nay, there dwelt then at Jerusalem men of Tyre, that on +this sabbath sold their commodities to the Jews, and men of Judah: +yet not they, but the men of Judah, were contended with, as the +breakers of this sabbath. + +True, good Nehemiah did threaten the Gentiles that were merchants, +for lying then about the walls of the city, for that by that means +they were a temptation to the Jews to break their sabbaths; but +still he charged the breach thereof only upon his own people (Neh +13:15-20). + +But can it be imagined, had the Gentiles now been concerned with +this sabbath by law divine, that so holy a man as Nehemiah would have +let them escape without a rebuke for so notorious a transgression +thereof; especially considering, that now also they were upon +God's ground, to wit, within and without the walls of Jerusalem. + +Fourth, Wherefore he saith to Israel again, 'Verily my sabbaths +YE shall keep.' And again, 'YE shall keep the sabbath.' And again, +'The children of Israel shall keep the sabbath, to observe the +sabbath throughout THEIR generations' (Exo 31:14-16, 16:29).[10] + +What can be more plain, these things thus standing int he testament +of God, than that the seventh day sabbath, as such, was given to +Israel, to Israel ONLY; and that the Gentiles, as such, were not +concerned therein! + +Fifth, The very reason also of God's giving of the seventh day +sabbath to the Jews, doth exclude the Gentiles, as such, from having +any concern therein. For it was given to the Jews, as was said +before, as they were considered God's church, and for a sign and +token by which they should know that he had chosen and sanctified +them to himself for a peculiar people (Exo 31:13-17; Eze 20:12,13). + +And a great token and sign it was that he had so chosen them: for +in that he had given to them this sabbath, he had given to them +(his own rest) a figure and pledge of his sending his Son into the +world to redeem them from the bondage and slavery of the devil: +of which indeed this sabbath was a shadow or type (Col 2:16,17).[11] + +Thus have I concluded my ground for this third question. I shall +therefore now propound another. + + +QUESTION IV. + +Whether the seventh day sabbath did not fall, as such, with the +rest of the Jewish rites and ceremonies? Or whether that day, as +a sabbath, was afterwards by the apostles imposed upon the churches +of the Gentiles? + +I would now also, before I shew the grounds of my proposing this +question, premise what is necessary thereunto; to wit, That time +and day were both fixed upon by law, for the solemn performance +of divine worship among the Jews; and that time and day is also +by law fixed, for the solemnizing of divine worship to God in the +churches of the Gentiles. But that the seventh day sabbath, as +such, is that time, that day, that still I question. + +Now before I shew the grounds of my questioning of it, I shall +enquire into the nature of that ministration in the bowels of +which this seventh day sabbath is placed. And, + +First, I say, as to that, the nature of that law is moral, but the +ministration, and circumstances thereunto belonging, are shadowish +and figurative. + +By the nature of it, I mean the matter thereof: by the ministration +and circumstances thereto belonging, I do mean the giving of it +by such hands, at such a place and time, in such a mode, as when +it was given to Israel in the wilderness. + +The matter therefore, to wit, 'Thou shalt love the Lord thy God +with all thy heart, and with all thy soul, and with all thy mind, +and with all thy strength': and 'thy neighbour as thyself,' is +everlasting (Mark 12:29-31), and is not from Sinai, nor from the +two tables of stone, but in nature; for this law commenced and +took being and place that day in which man was created. Yea, it +was concreate with him, and without it he cannot be a rational +creature, as he was in the day in which God created him. But for +the ministration of it from Sinai, with the circumstances belonging +to that ministration, they are not moral, nor everlasting, but +shadowish and figurative only. + +That ministration cannot be moral for three reasons. 1. It commenced +not when morality commenced, but two thousand years after. 2. +It was not universal as the law, as moral, is; it was given only +to the church of the Jews in those tables. 3. Its end is past +as such a ministration, though the same law as to the morality +thereof abides. Where are the tables of stone and this law as +therein contained? We only, as to that, have the notice of such a +ministration, and a rehearsal of the law, with that mode of giving +of it, in the testament of God. + +But to come to particulars. + +1. The very preface to that ministration carrieth in it a type +of our deliverance from the bondage of sin, the devil, and hell. +Pharaoh, and Egypt; and Israel's bondage there, being a type of +these. + +2. The very stones in which this law was engraven, was a figure +of the tables of the heart. The first two were a figure of the +heart carnal, by which the law was broken: the last two, of the +heart spiritual, in which the new law, the law of grace is written +and preserved (Exo 34:1; 2 Cor 3:3). + +3. The very mount on which this ministration was given, was typical +of Mount Zion. See Hebrews 12 where they are compared (vv 18-22). + +4. Yea, the very church to whom that ministration was given, was +a figure of the church of the gospel that is on Mount Zion. See the +same scripture, and compare it with Acts 7:38; Revelation 14:1-5. + +5. That ministration was given in the hand and by the disposition +of angels, to prefigure how the new law or ministration of the +Spirit was to be given afterwards to the churches under the New +Testament by the hands of the angel of God's everlasting covenant +of grace, who is his only begotten Son (Isa 63:9; Mal 3:1[12]; +Acts 3:22,23). + +6. It was given to Israel also in the hand of Moses, as mediator, +to shew, or typify out, that the law of grace was in after times +to come to the church of Christ by the hand and mediation of Jesus +our Lord (Gal 3:19; Deut 5:5; Heb 8:6; 1 Tim 2:5; Heb 9:15, 12:24). + +7. As to this ministration, it was to continue but 'till the seed +should come'; and then must, as such, give place to a better +ministration (Gal 3:19). 'A better covenant, established upon +better promises' (Heb 8:6). + +From all this therefore I conclude, that there is a difference to +be put between the morality of the law, and the ministration of +it upon Sinai. The law, as to its morality was before; but as to +this ministration, it was not till the church was with Moses, and +he with the angels on Mount Sinai in the wilderness. + +Now in the law, as moral, we conclude a time propounded, but no +seventh day sabbath enjoined. But in that law, as thus ministered, +which ministration is already out of doors;[13] we find a seventh +day; that seventh day on which God rested, on which God rested +from all his works, enjoined. What is it then? Why the whole +ministration as written and engraven in stones being removed, +the seventh day sabbath must also be removed; for that the time +nor yet the day, was as to our holy sabbath, or rest, moral; but +imposed with that whole ministration, as such, upon the church, +until the time of reformation: which time being come, this +ministration, as I said, as such, ceaseth; and the whole law, +as to the morality of it, is delivered into the hand of Christ, +who imposes it now also; but not as a law of works, nor as that +ministration written and engrave in stones, but as a rule of life +to those that have believed in him (1 Cor 9:21). + +So then, that law is still moral, and still supposes, since it +teaches that there is a God, that time must be set apart for his +church to worship him in, according to that will of his that he +had revealed in his word. But though by that law time is required; +yet by that, as moral, the time never was prefixed. + +The time then of old was appointed by such a ministration of that +law as we have been now discoursing of; and when that ministration +ceaseth, that time did also vanish with it. And now by our new +law-giver, the Son of God, he being 'lord also of the sabbath +day,' we have a time prefixed, as the law of nature requireth, a +new day, by him who is the lord of it; I say, appointed, wherein +we may worship, not in the oldness of that letter written and +engraven in stones, but according to, and most agreeing with, +his new and holy testament. And this I confirm further by those +reasons that now shall follow. + +First, Because we find not from the resurrection of Christ to +the end of the Bible, anything written by which is imposed that +seventh day sabbath upon the churches. Time, as I said, the law +as moral requires; but that time we find no longer imposed. And in +all duties pertaining to God and his true worship in his churches, +we must be guided by his laws and testaments. By his old laws, +when his old worship was in force; and by his new laws, when his +new worship is in force. And he hath verily now said, 'Behold, I +make all things new' (Rev 21:5). + +Second, I find, as I have shewed, that this seventh day sabbath is +confined, not to the law of nature as such, but to that ministration +of it which was given on Sinai: which ministration as it is come +to an end as such, so it is rejected by Paul as a ministration no +ways capable of abiding in the church now, since the ministration +of the Spirit also hath taken its place (2 Cor 3). Wherefore +instead of propounding it to the churches with arguments tending +to its reception, he seeks by degrading it of its old lustre and +glory, to wean the churches from any likement[14] thereof: + +1. By calling of it the ministration of death, of the letter, and +of condemnation, a term most frightful, but no ways alluring to +the godly. + +2. By calling it a ministration that now has no glory, by reason +of the exceeding glory of that ministration under which by the +Holy Spirit the New Testament churches are. And these are weaning +considerations (2 Cor 3). + +3. By telling of them it is a ministration that tendeth to blind +the mind, and to veil the heart as to the knowledge of their Christ: +so that they cannot, while under that, behold his beauteous face, +but as their heart shall turn from it to him (2 Cor 3). + +4. And that they might not be left in the dark, but perfectly know +what ministration it is that he means, he saith expressly, it is +that 'written and engraven in stones.' See again 2 Corinthians 3. +And in that ministration it is that this seventh day sabbath is +found. + +But shall we think that the apostle speaks any thing of all here +said, to wean saints off from the law of nature, as such! No +verily, that he retains in the church, as being managed there by +Christ: but THIS ministration is dangerous now, because it cannot +be maintained in the church, but in a way of contempt to the +ministration of the Spirit, and is derogatory to the glory of +that. + +Now these, as I said, are weaning considerations. No man, I do +think, that knows himself, or the glory of a gospel ministration, +can, if he understands what Paul says here, desire that such a +ministration should be retained in the churches. + +Third. This seventh day sabbath has lost its ceremonies (those +unto which before you are cited by the texts) which was with it +imposed upon the old church for her due performance of worship to +God thereon. How then can this sabbath now be kept? Kept, I say, +according to law. For if the church on which it was first imposed, +was not to keep it, yea, could not keep it legally without the +practising of those ceremonies: and if those ceremonies are long +ago dead and gone, how will those that pretend to a belief of a +continuation of the sanction thereof, keep it, I say, according +as it is written? + +If they say, they retain the day, but change their manner of +observation thereof; I ask, who has commanded them so to do? This +is one of the laws of this sabbath. 'Thou shalt take fine flour, +and bake twelve cakes thereof: two tenth deals shall be in one +cake. And thou shalt set them in two rows, six on a row, upon the +pure table before the Lord. And thou shalt put pure frankincense +upon each row, that it may be on the bread for a memorial, even +an offering made by fire unto the Lord. Every sabbath he shall +set it in order before the Lord continually, being taken from the +children of Israel by an everlasting covenant' (Lev 24:5-8). You +may see also other places, as Numbers 28:9, 10; Nehemiah 13:22 +and Ezekiel 46:4. + +Now if these be the laws of the sabbath, this seventh day sabbath; +and if God did never command that this sabbath should by his +church be sanctified without them: and, as was said before, if +these ceremonies have been long since dead and buried, how must +this sabbath be kept? + +Let men take heed, lest while they plead for law, and pretend +themselves to be the only doers of God's will,[15] they be not +found the biggest transgressors thereof. And why can they not as +well keep the other sabbaths? As the sabbath of months, of years, +and the jubilee? For this, as I have shewed, is no moral precept, +it is only a branch of the ministration of death and condemnation. + +Fourth, The seventh day sabbath, as such, was a sign and shadow +of things to come; and a sign cannot be the thing signified and +substance too. Wherefore when the thing signified or substance, +is come, the sign or thing shadowing ceaseth. And, I say, the +seventh day sabbath being so, as a seventh day sabbath it ceaseth +also. See again Exodus 31:13, 14; Ezekiel 20:12, 21; Colossians +2:14. + +Nor do I find that our Protestant writers, notwithstanding their +reverence of the sabbath, do conclude otherwise; but that though +time as to worshipping God, must needs be contained in the bowels +of the moral law, as moral; yet they for good reasons forbear to +affix the seventh day as that time there too. + +They do it, I say, for good reasons; reason drawn from the scripture; +or rather, for that the scripture draws them so to conclude: yet +they cast not away the morality of a sabbath of rest to the church. +It is to be granted them, that time for God's worship abideth for +ever, but the seventh day vanishes as a shadow and sign; because +such indeed it was, as the scripture above cited declares as to +the sanction thereof as a sabbath. + +The law of nature then calls for time; but the God of nature +assigns it, and has given power to his Son to continue SUCH time +as himself shall by his eternal wisdom judge most meet for the +churches of the Gentiles to solemnize worship to God by him in. +Hence he is said to be 'Lord even of the sabbath day' (Matt 12:8). + +Fifth, I find by reading God's word, that Paul by authority +apostolical, takes away the sanctions of all the Jews' festivals +and sabbaths. + +This is manifest, for that he leaves the observation or non-observation +of them, as things indifferent, to the mind and discretion of +the believers. 'One man esteemeth one day above another: another +esteemeth every day alike. Let every man be fully persuaded in +his own mind' (Rev 14:5). + +By this last clause of the verse, 'Let every man be fully persuaded +in his own mind,' he doth plainly declare, that such days are +now stript of their sanction.[16] For none of God's laws, while +they retain their sanction, are left to the will and mind of the +believers, as to whether they will observe them or no. Men, I say, +are not left to their liberty in such a case; for when a stamp of +divine authority is upon a law, and abides, so long we are bound, +not to our mind, but to that law: but when a thing, once sacred, +has lost its sanction, then it falls, as to faith and conscience, +among other common or indifferent things. And so the seventh day +sabbath did. Again, + +Sixth, Thus Paul writes to the church of Colosse. 'Let no man +therefore judge you in meat, or in drink, or in respect of an +holyday, or of the new moon, or of the sabbath: which are a shadow +of things to come; but the body is of Christ' (Col 2:16,17). Here +also, as he serveth other holy days, he serveth the sabbath. He +gives a liberty to believers to refuse the observation of it, and +commands that no man should judge against them for their so doing. +And as you read, the reason of his so doing is, because the body, +the substance is come. Christ saith he, is the body, or that which +these things were a shadow or figure of. 'The body is of Christ.' + +Nor hath the apostle, since he saith 'or of the sabbath' one would +think, left any hole, out at which men's inventions could get: +but man has sought out many; and, so, many he will use. + +But again, That the apostle by this word 'sabbath' intends the +seventh day sabbath, is clear; for that it is by Moses himself +counted for a sign, as we have shewed: and for that none of the +other sabbaths were a more clear shadow of the Lord Jesus Christ +than this. For that, and that alone, is called 'the rest of God': +in it God rested from all his works. Hence he calls it by way of +eminency, 'MY sabbath, and MY holy day' (Isa 56:4, 58:13). + +Yet could that rest be nothing else but typical; for God, never +since the world began, really rested, but in his Son. 'This is +he,' saith God, 'in whom I am well pleased.' This sabbath then, +was God's rest typically, and was given to Israel as a sign of +his grace towards them in Christ. Wherefore when Christ was risen, +it ceased, and was no longer of obligation to bind the conscience +to the observation thereof. [Or of the sabbath.] He distinctly +singleth out this seventh day, as that which was a most noble +shadow, a most exact shadow. And then puts that with the other +together; saying, they are a shadow of things to come; and that +Christ has answered them all. 'The body is of Christ.' + +Seventh, No man will, I think, deny but that Hebrews 4:45 intends +the seventh day sabbath, on which God rested from all his works; +for the text doth plainly say so: yet may the observing reader +easily perceive that both it, and the rest of Canaan also, made +mention of verse 5 were typical, as to a day made mention of verses +7 and 8 which day he calls another. He would not afterwards have +made mention of another day. If Joshua had given them rest, he +would not. Now if they had not that rest in Joshua's days, be sure +they had it not by Moses; for he was still before. + +All the rests therefore that Moses gave them, and that Joshua gave +them too, were but typical of another day, in which God would give +them rest (Heb 4:9,10). And whether the day to come, was Christ, +or Heaven, it makes no matter: it is enough that they before did +fail, as always shadows do, and that therefore mention by David is, +and that afterward, made of another day. 'There remains therefore +a rest to the people of God.' A rest to come, of which the seventh +day in which God rested, and the land of Canaan, was a type; which +rest begins in Christ now, and shall be consummated in glory. + +And in that he saith 'There remains a rest,' referring to that +of David, what is it, if it signifies not, that the other rests +remain not? There remains therefore a rest, a rest prefigured by +the seventh day, and by the rest of Canaan, though they are fled +and gone. + +'There remains a rest'; a rest which stands not now in signs and +shadows, in the seventh day, or Canaan, but in the Son of God, and +his kingdom, to whom, and to which the weary are invited to come +for rest (Isa 28:12; Matt 11:20; Heb 4:11). + +Yet this casts not out the Christians holiday or sabbath: for that +was not ordained to be a type or shadow of things to come, but +to sanctify the name of their God in, and to perform that worship +to him which was also in a shadow signified by the ceremonies of +the law, as the epistle to the Hebrews doth plentifully declare. + +And I say again, the seventh day sabbath cannot be it, for the +reasons shewed afore. + +Eighth, Especially if you add to all this, that nothing of the +ministration of death written and engraven in stones, is brought +by Jesus, or by his apostles, into the kingdom of Christ, as a part +of his instituted worship. Hence it is said of that ministration +in the bowels of which this seventh day sabbath is found, that it +has now NO glory; that its glory is done away, in or by Christ, +and so is laid aside, the ministration of the Spirit that excels +in glory, being come in the room thereof. + +I will read the text to you. 'But if the ministration of death, +written and engraven in stones, was glorious, so that the children +of Israel could not stedfastly behold the face of Moses for the +glory of his countenance; which glory was to be done away: [It +was given at first with this proviso, that it should not always +retain its glory, that sanction, as a ministration]. How shall not +the ministration of the Spirit be rather glorious? For if the +ministration of condemnation be glory, much more doth the ministration +of righteousness exceed in glory. For even that which was made +glorious had no glory in this respect, by reason of the glory that +excelleth. For if that which was done away was glorious, much more +that which remaineth is glorious' (2 Cor 3:7-11). + +What can be more plain? The text says expressly, that this +ministration doth NOT remain; yea, and insinuates, that in its +first institution it was ordained with this proviso, 'It was to +be done away.' Now if in its first institution upon Sinai it was +thus ordained; and if by the coming in of the ministration of +the spirit, this ordination is now executed; that is, if by it, +and the apostle saith it, it is done away by a ministration that +remains: then where is that seventh day sabbath? + +Thus therefore I have discoursed upon this fourth question: And +having shewed by this discourse that the old seventh day sabbath +is abolished and done away, and that it has nothing to do with the +churches of the Gentiles; I am next to shew what day it is that +must abide as holy to the Christians, and for them to perform +their New Testament church service in. + +Take the question thus. + + +QUESTION V. + +Since it is denied that the seventh day sabbath is moral, and +it is found that it is not to abide as a sabbath for ever in the +church, What time is to be fixed on for New Testament saints to +perform together, divine worship to God by Christ in? + +Upon this question hangs the stress of all, as to the subject now +under consideration: but before I can speak distinctly to it, I +must premise, as I have in order to my speaking to the questions +before, something for the better clearing of our way-- + +[Therefore I remark, that] we are not now speaking of all manner +of worshipping God, nor of all times in which all manner of worship +is to be performed; but of that worship, which is church worship, +or worship that is to be performed by the assembly of saints, +when by the will of God they in all parts of his dominion assemble +together to worship him; which worship hath a prefixed time +allotted to, or for its performance, and without which it cannot, +according to the mind of God, be done. This is the time, I say, +that we are to discourse of, and not of ALL time appointed for +all manner of worship. + +I do not question but that worship by the godly is performed to +God every day of the week; yea, and every night too, and that +time is appointed or allowed of God for the performance of such +worship. But this time is not fixed to the same moment or hour +universally, but is left to the discretion of the believers, as +their frame of spirit, or occasions, or exigencies, or temptations, +or duty shall require. + +We meddle then only with that time that the worship aforesaid is +to be performed in; which time the law of nature as such supposes, +but the God of nature chooses. And this time as to the churches of +the Gentiles, we have proved is not that time which was assigned +to the Jews, to wit, THAT seventh day which was imposed upon them +by the ministration of death; for, as we have shewed already, that +ministration indeed is done away by a better and more glorious +ministration, the ministration of the spirit; which ministration +surely would be much more inferior than that which has now no +glory, was it defective as to this. That is, if it imposed a gospel +service, but appointed not time to perform that worship in: or +if notwithstanding all its commendation, it should be forced to +borrow of a ministration inferior to itself; that, to wit, the time +without which by no means its most solemn worship can be performed. + +This then is the conclusion, that TIME to worship God in, is +required by the law of nature; but that the law of nature doth, +as such, fix it on the seventh day from the creation of the world, +that I utterly deny, by what I have said already, and have yet to +say on that behalf. Yea, I hope to make it manifest, as I have, +that this seventh day is removed; that God, by the ministration +of the spirit, has changed the time to another day, to wit, The +first day of the week. Therefore we conclude the time is fixed +for the worship of the New Testament Christians, or churches of +the Gentiles, unto that day. + +Now in my discourse upon this subject, I shall, + +I. Touch upon those texts that are more close, yet have a divine +intimation of this thing in them. + +II. And then I shall come to texts more express. + +FIRST, for those texts that are more close, yet have a divine +intimation of this thing in them. + +First, The comparison that the Holy Ghost makes between the rest +of God from his works, and the rest of Christ from his, doth +intimate such a thing. 'He that is entered into his rest, he also +hath ceased from his own works, as God did from his' (Heb 4:10). + +Now God rested from his works, and sanctified a day of rest to +himself, as a signal of that rest, which day he also gave to his +church as a day of holy rest likewise. And if Christ thus rested +from his own works, and the Holy Ghost says he did thus rest, he +also hath sanctified a day to himself, as that in which he hath +finished his work, and given it (that day) also to his church to +be an everlasting memento of his so doing, and that they should +keep it holy for his sake. + +And see, as the Father's work was first, so his day went before; +and as the Son's work came after, so his day accordingly succeeded. +The Father's day was on the seventh day from the creation, the +Son's the first day following. + +Nor may this be slighted, because the text says, as God finished +his work, so Christ finished his; He also hath ceased from his +own works as God did from his. He rested, I say, as God did; but +God rested on his resting day, and therefore so did Christ. Not +that he rested on the Father's resting day; for it is evident, +that then he had great part of his work to do; for he had not as +then got his conquest over death, but the next day he also entered +into his rest, having by his rising again, finished his work, viz., +made a conquest over the powers of darkness, and brought life and +immortality to light through his so doing. + +So then, that being the day of the rest of the Son of God, it must +needs be the day of the rest of his churches also. For God gave +his resting day to his church to be a sabbath; and Christ rested +from his own works as God did from his, therefore he also gave the +day in which he rested from his works, a sabbath to the churches, +as did the Father. Not that there are TWO sabbaths at once: the +Father's was imposed for a time, even until the Son's should come; +yea, as I have shewed you, even in the very time of its imposing +it was also ordained to be done away. Hence he saith, that +ministration 'was to be done away' (2 Cor 3:7). Therefore we plead +not for two sabbaths to be at one time, but that a succession of +time was ordained to the New Testament saints, or churches of the +Gentiles, to worship God in; which time is that in which the Son +rested from his own works as God did from his. + +Second, Hence he calls himself, The 'Lord even of the sabbath +day,' as Luke 5; Matthew 12:8 shews. Now to be a LORD, is to have +dominion, dominion over a thing, and so power to alter or change +it according to that power; and where is he that dares say Christ +has not this absolutely! We will therefore conclude that it is +granted on all hands he hath. The question then is, Whether he +hath exercised that power to the demolishing or removing of the +Jews' seventh day, and establishing another in its room? The which +I think is easily answered, in that he did not rest from his own +works therein, but chose, for his own rest, to himself another +day. + +Surely, had the Lord Jesus intended to have established the seventh +day to the churches of the Gentiles, he would himself in the first +place have rested from his own works therein; but since he passed +by that day, and took no notice of it, as to the finishing of +his own works, as God took notice of it when he had finished his; +it remains that he fixed upon another day, even the first of the +week; on which, by his rising again, and shewing himself to his +disciples before his passion, he made it manifest that he had +chosen, 'as Lord of the sabbath,' that day for his own rest: +consequently, and for the rest of his churches, and for his worship +to be solemnized in. + +Third, And on THIS day some of the saints that slept arose, and +began their eternal sabbath (Matt 27:52,53). See how the Lord Jesus +hath glorified this day! Never was such a stamp of divine honour +put upon any other day, no not since the world began. 'And the +graves were opened; and many bodies of the saints which slept arose, +and came out of the graves after his resurrection,' &c. That is, +they arose as soon as he was risen. But why was not all this done +on the seventh day? No, that day was set apart that saints might +adore God for the works of creation, and that saints through that +might look for redemption by Christ. But now a work more glorious +than that is to be done, and therefore another day is assigned +for the doing of it in. A work, I say, of redemption completed, +a day therefore by itself must be assigned for this; and some +of the saints to begin their eternal sabbath with God in heaven, +therefore a day by itself must be appointed for this. Yea, and +that this day might not want that glory that might attract the +most dim-sighted Christian to a desire after the sanction of it, +the resurrection of Christ, and also of those saints met together +on it: yea, they both did begin their eternal rest thereon. + +Fourth, The psalmist speaks of a day that the Lord Jehovah, the +Son of God, has made; and saith, 'we will rejoice and be glad in +it.' But what day is this? Why the day in which Christ was made +the 'head of the corner,' which must be applied to the day in +which he was raised from the dead, which is the first of the week. + +Hence Peter saith to the Jews, when he treateth of Christ before +them, and particularly of his resurrection. 'This is the stone +which WAS set at nought of you builders, which IS become the head +of the croner.' He was set at nought by them, the whole course of +his ministry unto his death, and was made the head of the corner +by God, on that day he rose from the dead. This day therefore +is the day that the Lord Jehovah has made a day of rejoicing to +the church of Christ, and we will rejoice and be glad in it (Psa +118:24). + +For can it be imagined, that the Spirit by the prophet should thus +signalise this day for nothing; saying, 'This is the day which +the Lord hath made'; to no purpose? Yes, you may say, for the +resurrection of his son. + +But I add, that that is not all, it is a day that the Lord has both +made for that, and that we might 'rejoice and be glad in it.'[17] +Rejoice, that is before the Lord while solemn divine worship +is performed on it, by all the people that shall partake of the +redemption accomplished then. + +Fifth, God the Father again leaves such another stamp of divine +note and honour upon this day as he never before did leave upon +any; where he saith to our Lord, 'Thou art my Son, this day have +I begotten thee' (Acts 13:33). Still, I say, having respect to +the first day of the week; for that, and no other, is the day here +intended by the apostle. This day, saith God, is the day: 'And +as concerning that he raised him up from the dead, now no more to +return to corruption, he said on this wise, I will give thee the +sure mercies of David. Wherefore he saith also in another Psalm, +Thou shalt not suffer thine Holy One to see corruption.' Wherefore +the day in which God did this work, is greater than that in which +he finished the work of creation; for his making of the creation +saved it not from corruption, but now he hath done a work which +corruption cannot touch, wherefore the day on which he did this, +has this note from his own mouth, THIS day, as a day that doth +transcend. + +And, as I said, this day is the first of the week; for it was on +that day that God begat his beloved Son from the dead. This first +day of the week therefore, on it God found that pleasure which he +found not in the seventh day from the world's creation, for that +in it his Son did live again to him. + +Now shall not Christians, when they do read that God saith, 'This +day,' and that too with reference to a work done on it by him, so +full of delight to him, and so full of life and heaven to them, +set also a remark upon it, saying, This was the day of God's +pleasure, for that his Son did rise thereon, and shall it not be +the day of my delight in him! + +This is the day on which his Son was both begotten and born, and +became the first fruits to God of them that sleep; yea, and in +which also he was made by him the chief, and head of the corner; +and shall not we rejoice in it? (Acts 13:33; Heb 1:5; Col 1:18; +Rev 1:5). + +Shall kings, and princes, and great men set a remark upon the day +of their birth and coronation, and expect that both subjects and +servants should do them high honour on that day, and shall the +day in which Christ was both begotten and born, be a day contemned +by Christians! And his name not be but of a common regard on that +day? + +I say again, shall God, as with his finger, point, and that in +the face of the world, at this day, saying, 'Thou art my Son, this +day,' &c., and shall not Christians fear, and awake from their +employments, to worship the Lord on this day! + +If God remembers it, well may I! If God says, and that with all +gladness of heart, 'Thou art my Son, this day have I begotten +thee!' may not! ought not I also to set this day apart to sing +the songs of my redemption in? + +THIS day my redemption was finished. + +This day my dear Jesus revived. + +This day he was declared to be the Son of God with power. + +Yea this is the day in which the Lord Jesus finished a greater +work than ever yet was done in the world; yea, a work in which the +Father himself was more delighted than he was in making of heaven +and earth. And shall darkness and the shadow of death stain this +day! Or shall a cloud dwell on this day! Shall God regard this +day from above! And shall not his light shine upon this day! What +shall be done to them that curse this day, and would not that the +stars should give their light thereon. This day! After this day +was come, God never, that we read of, made mention with delight, +of the old seventh day sabbath more. + +Sixth, Nor is that altogether to be slighted, when he saith, +'When he bringeth in the first-begotten into the world, Let all +the angels of God worship him.' To wit, at that very time and day +(Heb 1:6). + +I know not what our expositors say of this text, but to me it +seems to be meant of his resurrection from the dead; both because +the apostle is speaking of that (v 5), and closes that argument +with this text, 'Thou art my Son, this day have I begotten thee? +and again, I will be to him a Father, and he shall be to me a Son? +And again, when he bringeth in the first-begotten into the world, +he saith, And let all the angels of God worship him.' + +So then, for God's bringing of his first-begotten now into the +world, was by his raising him again from the dead after they by +crucifying of him had turned him out of the same. + +Thus then God brought him into the world, never by them to be hurried +out of it again. For Christ being now raised from the dead, dies +no more; death hath no more dominion over him. + +Now, saith the text, when he bringeth him thus into the world, +he requireth that worship be done unto HIM. When? That very day, +and that by all the angels of God. And if by all, then ministers +are not excluded; and if not ministers, then not churches; for +what is said to the angels, is said to the church itself (Rev +2:1-7,8,11,12,17,18,29, 3:1,6,7,13,14,22). + +So then, if the question be asked, when they must worship him: +the answer is, when he brought him into the world, which was on +the first day of the week; for then he bringeth him again from the +dead, and gave the whole world and the government thereof into +his holy hand. This text therefore is of weight as to what we have +now under consideration, to wit, that the first day of the week, +the day in which God brought his first-begotten into the world, +should be the day of worshipping him by all the angels of God. + +Seventh, Hence this day is called 'the Lord's day,' as John saith, +'I was in the Spirit on the Lord's day,' the day in which Jesus +rose from the dead (Rev 1:10). + +'The Lord's day.' Every day, say some, is the Lord's day. Indeed +this for discourse sake may be granted; but strictly, no day can +so properly be called the Lord's day, as this first day of the +week; for that no day of the week or of the year has those badges +of the Lord's glory upon it, nor such divine grace put upon it as +has the first day of the week. + +This we have already made appear in part, and shall make appear +much more before we have done therewith. + +There is nothing, as I know of, that bears this title but the +Lord's supper, and this day (1 Cor 11:20; Rev 1:10). And since +Christians count it an abuse to allegorize the first, let them +also be ashamed to fantasticalize the last. The Lord's day is +doubtless the day in which he rose from the dead. To be sure it +is not the old seventh day; for from the day that he arose, to +the end of the Bible, we find not that he did hang so much as one +twist of glory upon that; but this day is beautified with glory +upon glory, and that both by the Father and the Son; by the prophets +and those that were raised from the dead thereon; therefore this +day must be more than the rest. + +But we are as yet but upon divine intimations, drawn from such texts +which, if candidly considered, do very much smile upon this great +truth; namely, that the first day of the week is to be accounted +the Christian sabbath, or holy day for divine worship in the +churches of the saints. And SECOND, Now I come to the texts that +are more express. + +Then First, This was the day in the which he did use to shew +himself to his people, and to congregate with them after he rose +from the dead. On the first first-day, even on the day on which +he rose from the dead, he visited his people, both when together +and apart, over, and over, and over, as both Luke and John do testify +(Luke 24; John 20). And preached such sermons of his resurrection, +and gave unto them; yea, and gave them such demonstration of the +truth of all, as was never given them from the foundation of the +world. Shewing, he shewed them his risen body; opening, he opened +their understandings; and dissipating, he so scattered their unbelief +on THIS day, as he never had done before. And this continued one +way or another even from before day until the evening. + +Second, On the next first day following the church was within +again; that is, congregated to wait upon their Lord. And John so +relates the matter, as to give us to understand that they were not +so assembled together again till then. 'After eight days,' saith +he, 'again his disciples were within,' clearly concluding, that +they were not so on the days that were between, no not on the old +seventh day. + +Now why should the Holy Ghost thus precisely speak of their +assembling together upon the first day, if not to confirm us in +this, that the Lord had chosen that day for the new sabbath of his +church? Surely the Apostles knew what they did in their meeting +together upon that day; yea, and the Lord Jesus also; for that he +used so to visit them when so assembled, made his practice a law +unto them. For practice is enough for us New Testament saints, +especially when the Lord Jesus himself is in the head of that +practice, and that after he rose from the dead. + +Perhaps some may stumble at the word 'after,' after eight days; +but the meaning is, at the conclusion of the eighth day, or when +they had spent in a manner the whole of their sabbath in waiting +upon their Lord, then in comes their Lord, and finisheth that +their day's service to him with confirming of Thomas' faith, and +by letting drop other most heavenly treasure among them. Christ +said, he must lie three days and three nights in the heart of the +earth, yet it is evident, that he rose the third day (1 Cor 15:4). + +We must take then a part for the whole, and conclude, that from +the time that the Lord Jesus rose from the dead, to the time that +he shewed his hands and his side to Thomas, eight days were almost +expired; that is, he had sanctified unto them two first days, +and had accepted that service they had performed to him therein, +as he testified by giving of them so blessed a farewell at the +conclusion of both those days. + +Hence now we conclude, that this was the custom of the church at +this day, to wit, upon the first day of the week to meet together, +and to wait upon their Lord therein. For the Holy Ghost counts it +needless to make a continued repetition of things; it is enough +therefore if we have now and then mention made thereof. + +Obj. But Christ shewed himself alive to them at other times also, +as in John 21 &c. + +Ans. The names of all those days in which he so did are obliterated +and blotted out, that they might not be idolized; for Christ did +not set them apart for worship, but this day, the first day of +the week, by its name is kept alive in the church, the Holy Ghost +surely signifying thus much, that how hidden soever other days +were, Christ would have his day, the first day had in everlasting +remembrance among saints. + +Churches also meet together now on the week days, and have the +presence of Christ with them too in their employments; but that +takes not off from them the sanction of the first day of the week, +no more than it would take away the sanction of the old seventh +day, had it still continued holy to them: wherefore this is no +let or objection to hinder our sanctifying of the first day of +the week to our God. But, + +Third, Add to this, that upon Pentecost, which was the first day +of the week, mention is made of their being together again: for +Pentecost was always the morrow after the sabbath, the old seventh +day sabbath. Upon this day, I say, the Holy Ghost saith, they were +again 'with one accord together in one place.' + +But oh! the glory that then attended them, by the presence of the +Holy Ghost among them: never was such a thing done as was done on +that first day until then. We will read the text, 'And when the +day of Pentecost was fully come, they were all with one accord +in one place. And suddenly there came a sound from heaven as of a +rushing mighty wind, and it filled all the house where they were +sitting. And there appeared unto them cloven tongues like as of +fire, and it sat upon each of them. And they were all filled with +the Holy Ghost' (Acts 2:1-4). + +Here is a first day glorified! Here's a countenance given to the +day of their Christian assembling. But we will note a few things +upon it. + +1. The church was now, as on other first days, all with one accord +in one place. We read not that they came together by virtue of +any precedent revelation, nor by accident, but contrariwise by +agreement, they were together 'with one accord,' or by appointment, +in pursuance of their duty, setting apart that day, as they had +done the first days afore, to the holy service of their blessed +Lord and Saviour Jesus Christ. + +2. We read that this meeting of theirs was not begun on the old +sabbaths, but when Pentecost was fully come: the Holy Ghost +intimating, that they had left now, and began to leave, the seventh +day sabbath to the unbelieving Jews. + +3. Nor did the Holy Ghost come down upon them till every moment of +the old sabbath was past, Pentecost, as was said, was FULLY come +first. 'And when the day of Pentecost was fully come, they were +all with one accord in one place.' And then, &c. + +And why was not this done on the seventh day sabbath? But, possibly, +to shew, that the ministration of death and condemnation was not +that, by or through which Christ the Lord would communicate so +good a gift unto his churches (Gal 3:1-5). + +This gift must be referred to the Lord's day, the first day of the +week, to fulfil the scripture, and to sanctify yet farther this +holy day unto the use of all New Testament churches of the saints. +For since on the first day of the week our Lord did rise from +the dead, and by his special presence, I mean his personal, did +accompany his church therein, and so preach as he did, his holy +truths unto them, it was most meet that they on the same day +also should receive the first fruits of their eternal life most +gloriously. + +And, I say again, since from the resurrection of Christ to this +day, the church then did receive upon the first day, but as we +read, upon no other, such glorious things as we have mentioned, +it is enough to beget in the hearts of them that love the Son +of God, a high esteem of the first day of the week. But how much +more, when there shall be joined to these, proof that it was the +custom of the first gospel church, the church of Christ at Jerusalem, +after our Lord was risen, to assemble together to wait upon God +on the first day of the week with their Lord as leader. + +To say little more to this head, but only to repeat what is +written of this day of old, to wit, that it should be proclaimed +the selfsame day, to wit, the morrow after the sabbath, which is +the first day of the week, 'that it may be an holy convocation unto +you; ye shall do no servile work therein: it shall be a statute +for ever in all your dwellings' (Lev 23:21). + +This ceremony was about the sheaf that was to be waved, and bread +of first fruits, which was a type of Christ; for he is unto God +'the first fruits of them that slept' (1 Cor 15:20). + +This sheaf, or bread, must not be waved on the old seventh day, +but on the morrow after, which is the first day of the week, the +day in which Christ rose from the dead, and waved himself as the +first fruits of the elect unto God. Now from this day they were +to count seven sabbaths complete, and on the morrow after the +seventh sabbath, which was the first day of the week again; and +this Pentecost upon which we now are, then they were to have a +new meat offering, with meat offerings and drink offerings, &c. + +And on the selfsame day they were to proclaim that that first day +should be a holy convocation unto them. The which the apostles +did, and grounded that their proclamation so on the resurrection +of Jesus Christ, not on ceremonies, that at the same day they +brought three thousand souls to God (Acts 2:41). + +Now what another signal [applause] was here put upon the first +day of the week! The day in which our Lord rose from the dead, +assembled with his disciples, poured out so abundantly of the +Spirit, and gathered even by the first draught that his fishermen +made by the gospel, such a number of souls to God. + +Thus then they proclaimed, and thus they gathered sinners on the +first first-day that they preached; for though they had assembled +together over and over with their Lord before therein, yet they +began not jointly to preach until this first day Pentecost. + +Now, after this the apostles to the churches did never make mention +of a seventh day sabbath. For as the wave sheaf and the bread of +first fruits were a figure of the Lord Jesus, and the waving, of +his life from the dead: so that morrow after the sabbath on which +the Jews waved their sheaf, was a figure of that on which our +Lord did rise; consequently, when their morrow after the sabbath +ceased, our morrow after that began, and so has continued a blessed +morrow after their sabbath, as a holy sabbath to Christians from +that time ever since. + +Fourth, We come yet more close to the custom of churches; I mean, +to the custom of the churches of the Gentiles; for as yet we +have spoken but of the practice of the church of God which was at +Jerusalem; only we will add, that the customs that were laudable +and binding with the church at Jerusalem, were with reverence to +be imitated by the churches of the Gentiles; for there was but +one law of Christ for them both to worship by. + +Now then, to come to the point, to wit, that it was the custom of +the churches of the Gentiles, on the first day of the week, but +upon no other that we read of,[18] to come together to perform +divine worship to their Lord. + +Hence it is said 'And upon the first day of the week, when the +disciples came together to break bread,' &c. (Acts 20:7). This is +a text, that as to matter of fact cannot be contradicted by any, +for the text saith plainly they did so, the disciples then came +together to break bread, the disciples among the Gentiles, did +so. + +Thus you see that the solemnizing of a first day to holy uses was +not limited to, though first preached by the church that was at +Jerusalem. The church at Jerusalem was the mother church, and not +that at Rome, as some falsely imagine; for from this church went +out the law and the holy word of God to the Gentiles. Wherefore +it must be supposed that this meeting of the Gentiles on the first +day of the week to break bread, came to them by holy tradition[19] +from the church at Jerusalem, since they were the first that kept +the first day as holy unto the Lord their God. + +And indeed, they had the best advantage to do it; for they had +their Lord in the head of them to back them to it by his presence +and preaching thereon. + +But we will a little comment upon the text. 'Upon the first day +of the week.' Thus you see the day is nominated, and so is kept +alive among the churches. For in that the day is nominated on which +this religious exercise was performed, it is to be supposed that +the Holy Ghost would have it live, and be taken notice of by the +churches that succeed. + +It also may be nominated to shew, that both the church at Jerusalem, +and those of the Gentiles did harmonize in their sabbath, jointly +concluding to solemnize worship on a [the same] day. And then again +to shew, that they all had left the old sabbath to the unbelievers, +and jointly chose to sanctify the day of the rising of their Lord, +to this work. + +They 'came together to break bread,' to partake of the super of +the Lord. And what day so fit as the Lord's day for this? This was +to be the work of that day, to wit, to solemnize that ordinance +among themselves, adjoining other solemn worship thereto, to fill +up the day, as the following part of the verse shews. This day +therefore was designed for this work, the whole day, for the text +declares it. The first day of the week was set by them apart for +this work. + +'Upon THE first day'; not upon A first day, or upon one first day, +or upon such a first day; for had he said so, we had had from +thence not so strong an argument for our purpose: but when he +saith, 'upon the first day of the week' they did it, he insinuates, +that it was their custom. [It was] also upon one of these, [that] +Paul being among them, preached unto them, ready to depart on the +morrow. Upon the first day: what, or which first day of this, or +that, of the third or fourth week of the month? No, but upon the +first day, every first day; for so the text admits us to judge. + +'Upon the first day of the week, WHEN the disciples came together,' +supposes a custom when, or as they were wont to come together to +perform such service among themselves to God: then Paul preached +unto them, &c. + +It is a text also that supposes an agreement among themselves as +to this thing. They came together then to break bread; they had +appointed to do it then, for that then was the day of their Lord's +resurrection, and that in which he himself congregated after he +revived, with the first gospel church, the church at Jerusalem. + +Thus you see, that breaking of bread, was the work, the work that +by general consent was agreed to be by the churches of the Gentiles +performed upon the first day of the week. I say, by the churches; +for I doubt not but that the practice here, was also the practice +of the rest of the Gentile churches, even as it had been before +the practice of the church at Jerusalem. + +For this practice now did become universal, and so this text implies; +for he speaks here universally of the practice of all disciples +as such, though he limits Paul preaching to that church with whom +he at present personally was. Upon the first day of the week, +'when the disciples came together to break bread,' Paul being at +that time at Troas preached to them on that day. + +Thus then you see how the Gentile churches did use to break bread, +not on the old sabbath, but on the first day of the week. And, I +say, they had it from the church at Jerusalem; where the apostles +were first seated, and beheld the way of their Lord with their +eyes. + +Now, I say, since we have so ample an example, not only of the +church at Jerusalem, but also of the churches of the Gentiles, for +the keeping of the first day to the Lord, and that as countenanced +by Christ and his apostles, we should not be afraid to tread in +their steps, for their practice is the same with law and commandment. +But, + +Fifth, We will add to this another text. 'Now [saith Paul] +concerning the collection for the saints, as I have given order +to the churches of Galatia, even so do ye. Upon the first day of +the week let every one of you lay by him in store, as God hath +prospered him, that there be no gatherings when I come' (1 Cor +16:1,2). + +This text some have greatly sought to evade, counting the duty +here, on this day to be done, a duty too inferior for the sanction +of an old seventh day sabbath; when yet to show mercy to an ass +on the old sabbath, was a work which our Lord no ways condemns +(Luke 13:15, 14:5). + +But to pursue our design, we have a duty enjoined, and that of +no inferior sort. If charity be indeed as it is, the very bond of +perfectness: and if without it all our doings, yea and sufferings +too, are not worthy so much as a rush (1 Cor 13; Col 3:14). we +have here a duty, I say, that a seventh day sabbath, when in force, +was not too big for it to be performed in. + +The work now to be done, was, as you see, to bestow their charity +upon the poor; yea, to provide for time to come. And I say, it +must be collected upon the first day of the week. Upon THE first +day; not A first day, as signifying one or two, but upon THE +first day, even every first day; for so your ancient Bibles have +it;[20] also our later must be so understood, or else Paul had left +them to whom he did write, utterly at a loss. For if he intended +not every first day, and yet did not specify a particular one, it +could hardly even have been understood which first day he meant. +But we need not stand upon this. This work was a work for A +first-day, for EVERY first day of the week. + +Note again that we have this duty here commanded and enforced by +an apostolical order: 'I have given order,' saith Paul, for this; +and his orders, as he saith in another place, 'are the commandments +of the Lord.' You have it in the same epistle (chap. 14:37). + +Whence it follows, that there was given even by the apostles +themselves, a holy respect to the first day of the week above all +the days of the week; yea, or of the year besides. + +Further, I find also by this text, that this order is universal. +I have, saith he, given this order not only to you, but to the +churches of Galatia. Consequently to all other that were concerned +in this collection (2 Cor 8, 9, &c.). + +Now this, whatever others may think, puts yet more glory upon the +first day of the week. For in that all the churches are commanded, +as to make their collections, so to make them on this day: what +is it, but that this day, by reason of the sanction that Christ +put upon it, was of virtue to sanctify the offering through and +by Christ Jesus, as the altar and temple afore did sanctify the +gift and gold that was, and was offered on them. The proverb is, +'The better day, the better deed.' And I believe, that things +done on the Lord's day, are better done, than on other days of +the week, in his worship. + +Obj. But yet, say some, here are no orders to keep this first day +holy to the Lord. + +Ans. 1. That is supplied; for that by this very text this day is +appointed, above all the days of the week, to do this holy duty +in. + +2.. You must understand that this order is but additional, and +now enjoined to fill up that which was begun as to holy exercise +of religious worship by the churches long before. + +3. The universality of the duty being enjoined to this day, supposes +that this day was universally kept by the churches as holy already. + +4. And let him that scrupleth this, shew me, if he can, that God +by the mouth of his apostles did ever command that all the churches +should be confined to this or that duty on such a day, and yet +put no sanction upon that day; or that he has commanded that this +work should be done on the first day of the week, and yet has +reserved other church ordinances as a public solemnization of +worship to him, to be done of another day, as of a day more fit, +more holy. + +5. If charity, if a general collection for the saints in the +churches is commanded on this day, and on no other day but this +day; for church collection is commanded on no other, there must +be a reason for it: and if that reason had not respect to the +sanction of the day, I known to why the duty should be so strictly +confined to it. + +6. But for the apostle now to give with this a particular command +to the churches to sanctify that day as holy unto the Lord, had +been utterly superfluous; for that they already, and that by the +countenance of their Lord, and his church at Jerusalem, had done. + +Before now, I say, it was become a custom, as by what hath been +said already is manifest: wherefore what need that their so solemn +a practice be imposed again upon the brethren? An intimation now +of a continued respect thereto, by the very naming of the day, is +enough to keep the sanctity thereof on foot in the churches. How +much more then, when the Lord is still adding holy duty to holy +duty, to be performed upon that day. So then, in that the apostle +writes to the churches to do this holy duty on the first day of +the week, he puts them in mind of the sanction of the day, +and insinuates, that he would still have them have a due respect +thereto. + +Quest. But is there yet another reason why this holy duty should, +in special as it is, be commanded to be performed on the first +day of the week? + +Ans. 1. Yes: for that now the churches were come together in their +respective places, the better to agree about collections, and to +gather them. You know church worship is a duty, so long as we are +in the world, and so long also is this of making collections for +the saints. And for as much as the apostle speaks here, as I have +hinted afore, of a church collection, when is it more fit to be +done, than when the church is come together upon the first day of +the week to worship God? + +2. This part of worship is most comely to be done upon the first +day of the week, and that at the close of that day's work. For +thereby the church shows, not only her thankfulness to God for +a sabbath day's mercy, but also returneth him, by giving to the +poor, that sacrifice for their benefit that is most behoveful to +make manifest their professed subjection to Christ (Prov 19:17; +2 Cor 9:12-15). It is therefore necessary, that this work be done +on the first day of the week, for a comely close of the worship +that we perform to the Lord our God on that day. + +3. On the first day of the week, when the church is performing of +holy worship unto God, then that of collection for the saints is +most meet to be performed; because then, in all likelihood, our +hearts will be most warm with the divine presence; consequently +most open and free to contribute to the necessity of the saints. +You know, that a man when his heart is open, is taken with some +excellent thing; then, if at all, it is most free to do something +for the promoting thereof. + +Why, waiting upon God in the way of his appointments, opens, and +makes free, the heart to the poor: and because the first day of +the week was it in which now such solemn service to him was done, +therefore also the apostle commanded, that upon the same day also, +as on a day most fit, this duty of collecting for the poor should +be done. 'For God loveth a cheerful giver' (2 Cor 9:6,7). + +Wherefore the apostle by this, takes the churches as it were at +the advantage, and as we say, [strikes] while the iron is hot, +to the intent he might, what in him lay, make their collections, +not sparing nor of a grudging mind, but to flow from cheerfulness. +And the first day of the week, though its institution be set aside, +doth most naturally tend to this; because it is the day, the only +day, on which we received such blessings from God (Acts 3:26). + +This is the day on which, at first, it rained manna all day long +from heaven upon the new testament church, and so continues to do +this day. + +Oh! the resurrection of Christ, which was on this day, and the +riches that we receive thereby. Though it should be, and is, I +hope thought on every day; yet when the first of the week is fully +come! Then to-day! This day! This is the day to be warmed; this +day he was begotten from the dead. + +The thought of this, will do much with an honest mind: this is the +day, I say, that the first saints did find, and that after saints +do find the blessings of God come down upon them; and therefore +this is the day here commanded to be set apart for holy duties. + +And although what I have said may be but little set by of some, +yet, for a closing word as to this, I do think, could but half +so much be produced from the day Christ rose from the dead quite +down [to the end of revelation], for the sanction of a seventh day +sabbath in the churches of the Gentiles, it would much sway with +me. But the truth is, neither doth the apostle Paul, nor any of +his fellows, so much as once speak one word to the churches that +shows the least regard, as to conscience to God, of a seventh day +sabbath more. No, the first day, the first day, the first day, is +now all the cry in the churches by the apostles, for the performing +church worship in to God. Christ began it on THAT day: then the +Holy Ghost seconded it on that day: then the churches practised +it on that day. And to conclude; the apostle by the command now +under consideration, continues the sanction of that day to the +churches to the end of the world. + +But as to the old seventh day sabbath, as hath been said afore in +this treatise, Paul, who is the apostle of the Gentiles, has so +taken away that whole ministration in the bowels of which it is; +yea, and has so stript it of its old testament grandeur, both by +terms and arguments, that it is strange to me it should by any be +still kept up in the churches; specially, since the same apostle, +and that at the same time, has put a better ministration in its +place (2 Cor 3). + +But when the consciences of good men are captivated with an error, +none can stop them from a prosecution thereof, as if were itself +of the best of truths. + +Obj. But Paul preached frequently on the old sabbath, and that +after the resurrection of Christ. + +Ans. To the unbelieving Jews and their proselytes, I grant he +did. But we read not that he did it to any new testament church +on that day: nor did he celebrate the instituted worship of Christ +in the churches on that day. For Paul, who had before cast out +the ministration of death, as that which had no glory, would not +now take thereof any part for new testament instituted worship; +for he knew that that would veil the heart, and blind the mind +from that, which yet instituted worship was ordained to discover. + +He preached then on the seventh day sabbath, of a divine and crafty +love to the salvation of the unbelieving Jews. + +I say, he preached now on that day to them and their proselytes, +because that day was theirs by their estimation. He did it, I say, +of great love to their souls, that if possible, he might save some +of them. + +Wherefore, if you observe, you shall still find, that where it is +said that he preached on that day, it was to that people, not to +the churches of Christ. See Acts 9:20, 13:14-16, 16:13, 17:1-3, +18:4. + +Thus, though he had put away the sanction of that day as to himself, +and had left the Christians that were weak to their liberty as to +conscience to it, yet he takes occasion upon it to preach to the +Jews that still were wedded to it, the faith, that they might be +saved by grace. + +Paul did also many other things that were Jewish and ceremonial, +for which he had, as then, no conscience at all, as to any sanction +that he believed was in them. + +As his circumcising of Timothy (Acts 16:1-3). + +His shaving of his head (Acts 18:18). + +His submitting to Jewish purifications (Acts 21:24-26). + +His acknowledging of himself a Pharisee (chap. 23:6). + +His implicitly owning of Ananias for high priest after Christ was +risen from the dead (Acts 23:1-5). + +He tells us also that, 'unto the Jews he became as a Jew' that he +might save the Jew. And 'without law,' to them that were without +law, that also he might gain them. Yea, he became, as he saith, +'all things to all men,' that he might gain the more, as it is 1 +Corinthians 9:19-23. + +But these things, as I said, he did not of conscience to the +things; for he knew that their sanction was gone. Nor would he +suffer them to be imposed upon the churches directly or indirectly; +no, not by Peter himself (Gal 2:11). + +Were I in Turkey with a church of Jesus Christ, I would keep the +first day of the week to God, and for the edification of his +people: and would also preach the word to the infidels on their +sabbath day, which is our Friday; and be glad too, if I might +have such opportunity to try to persuade them to a love of their +own salvation. + +Obj. But if the seventh day sabbath is, as you say, to be laid +aside by the churches of the Gentiles, why doth Christ say to +his, 'Pray ye that your flight be not in the winter, neither on +the sabbath day?' For, say some, by this saying it appears, that +the old seventh day sabbath, as you have called it, will as to +the sanction of it, abide in force after Christ is ascended into +heaven. + +Ans. I say first, these words were spoken to the Jewish Christians, +not to the Gentile churches. And the reason of this first hint, +you will see clearer afterwards. + +The Jews had several sabbaths; as, their seventh day sabbath, their +monthly sabbaths, their sabbath of years, and their jubilee (Lev +25). + +Now if he means their ordinary sabbaths, or that called the seventh +day sabbath, why doth he join the winter thereto? for in that he +joineth the winter with that sabbath that he exhorteth them to +pray their flight might not be in, it should seem that he meaneth +rather their sabbath of years, or their jubilee, which did better +answer one to another than one day and a winter could. + +And I say again, that Christ should suppose that their flight +should, or might last some considerable part of a winter, and +yet that then they should have their rest on those seventh day +sabbaths, is a little beside my reason, if it be considered again, +that the Gentiles before whom they were then to fly, were enemies +to their sabbath, and consequently would take opportunity at their +sabbaths to afflict them so much the more. Wherefore, I would that +they who plead for a continuation of the seventh day sabbath from +this text, would both better consider it, and the incoherence that +seems to be betwixt such a sabbath and a winter. + +But again, were it granted that it is the seventh day sabbath that +Christ here intendeth; yet, since as we have proved, the sanction +before this was taken away; I mean before this flight should be, +he did not press them to pray thus because by any law of heaven +they should then be commanded to keep it holy; but because some +would, through their weakness, have conscience of it till then. +And such would, if their flight should happen thereon, be as much +grieved and perplexed, as if it yet stood obligatory to them by +a law. + +This seems to have some truth in it, because among the Jews that +believed, there continued a long time many that were wedded yet to +the law, to the ceremonial part thereof, and were not so clearly +evangelized as the churches of the Gentiles were. 'Thou seest +brother,' said James to Paul, 'how many thousands of Jews there are +which believe; and they are all zealous of the law' (Acts 21:20, +15:5). + +Of these, and such weak unbelieving Jews, perhaps Christ speaks, +when he gives this exhortation to them to pray thus; whose +consciences he knew would be weak, and being so, would bind when +they were entangled with an error, as fast as if it bound by a +law indeed. + +Again, though the seventh day sabbath and ceremonies lost their +sanction at the resurrection of Christ, yet they retained some kind +of being in the church of the Jews, until the desolation spoken +of by Daniel should be. + +Hence it is said, that then the oblation and sacrifices shall +cease (Dan 9:27). And hence it is, that Jerusalem and the temple +are still called the holy place, even until this flight should be +(Matt 24:15). + +Now if Jerusalem and the temple are still called holy, even after +the body and substance, of which they were shadows, were come; +then no marvel though some to that day that believed were entangled +therewith, &c. For it may very well be supposed that all conscience +of them would not be quite taken away, until all reason for that +conscience should be taken away also. But when Jerusalem, and the +temple, and the Jews' worship, by the Gentiles was quite extinct +by ruins, then in reason that conscience did cease. And it seems +by some texts, that all conscience to them was not taken away +till then. + +Quest. But what kind of being had the seventh day sabbath, and +other Jewish rites and ceremonies, that by Christ's resurrection +were taken away? + +Ans. These things had a virtual and a nominal being. As to their +virtual being, that died that day Christ did rise from the dead, +they being crucified with him on the cross (Col 2). + +But now, when the virtual being was gone, they still with the weak +retained their name, among many of the Jews that believed, until +the abomination that maketh desolate stood in the holy place: for +in Paul's time they were, as to that, but ready to vanish away. + +Now, I say, they still retaining their nominal grandeur, though +not by virtue of a law, they could not, till time and dispensation +came, be swept out of the way. We will make what hath been said, +as to this, out by a familiar similitude. + +There is a lord or great man dies; now being dead, he has lost +his virtual life. He has now no relation to a wife, to children, +virtually; yet his name still abides, and that in that family, to +which otherwise he is dead. Wherefore they embalm him, and also +keep him above ground for many days. Yea, he is still reverenced +by those of the family, and that in several respects. Nor doth +any thing but time and dispensation wear this name away. + +Thus then the Old Testament signs and shadows went off the stage +in the church of Christ among the Jews. They lost their virtue +and signification when Christ nailed them to his cross (Col 2). +But as to their name, and the grandeur that attended that, it +continued with many that were weak, and vanished not, but when +the abomination that made them desolate came. + +The sum then and conclusion of the matter is this; the seventh +day sabbath lost its glory when that ministration in which it was, +lost its: But yet the name thereof might abide a long time with +the Jewish legal Christians, and so might become obligatory still, +though not by the law, to their conscience, even as circumcision +and other ceremonies did: and to them it would be as grievous to +fly on that day, as if by law it was still in force. + +For, I say, to a weak conscience, that law which has lost its +life, may yet through their ignorance, be as binding as if it +stood still upon the authority of God. + +Things then become obligatory these two ways. (1.) By an institution +of God. (2.) By the over-ruling power of a man's misinformed +conscience. And although by virtue of an institution divine worship +is acceptable to God by Christ, yet conscience will make that a +man shall have but little ease if such rules and dictates as it +imposes be not observed by him. + +This is my answer, upon a supposition that the seventh day sabbath +is in this text intended: and the answer, I think, stands firm +and good. + +Also, there remains, notwithstanding this objection, no divine +sanction in or upon the old seventh day sabbath. + +Some indeed will urge, that Christ here meant the first day of +the week, which here he puts under the term of sabbath. But this +is foreign to me, so I waive it till I receive more satisfaction +in the thing. + +Quest. But if indeed the first day of the week be the new christian +sabbath, why is there no more spoken of its institution in the +testament of Christ? + +Ans. No more! What need is there of more than enough! Yea, there +is a great deal found in the testament of the Lord Jesus to prove +its authority divine. + +(1.) For we have shewed from sundry scriptures, that from the very +day our Lord did rise from the dead, the church at Jerusalem, in +which the twelve apostles were, did meet together on that day, and +had the Lord himself for their preacher, while they were auditors; +and thus the day began. + +(2.) We have shewed that the Holy Ghost, the third person in the +Trinity, did second this of Christ, in coming down from heaven +upon this day to manage the apostles in their preaching; and in +that very day so managed them in that work, that by his help they +then did bring three thousand souls to God. + +(3.) We have shewed also, that after this the gentile churches did +solemnize this day for holy worship, and that they had from Paul +both countenance and order so to do. + +And now I will add, that more need not be spoken: for the practice +of the first church, with their Lord in the head of them to manage +them in that practice, is as good as many commands. What then +shall we say, when we see a first practice turned into holy custom? + +I say, moreover, that though a seventh day sabbath is not natural +to man as man, yet our christian holy day is natural to us as +saints, if our consciences are not clogged before with some old +fables, or Jewish customs. + +But if an old religion shall get footing and rooting in us, though +the grounds thereof be vanished away, yet the man concerned will +be hard put to it, should he be saved, to get clear of his clouds, +and devote himself to that service of God which is of his own +prescribing. + +Luther himself, though he saw many things were without ground which +he had received for truth, had yet work hard enough, as himself +intimates, to get his conscience clear from all those roots and +strings of inbred error. + +But, I say, to an untainted and well bred Christian, we have good +measure, shaken together, and running over, for our christian +Lord's day. And I say again, that the first day of the week, and +the spirit of such a Christian, suit one another as nature suiteth +nature; for there is as it were a natural instinct in Christians, +as such, when they understand what in a first day was brought +forth, to fall in therewith to keep it holy to their Lord. + +1. The first day of the week! Why it was the day of our life. 'After +two days he will revive us,' and in the third day 'we shall live +in his sight.' 'After two days' there is the Jews' preparation, +and seventh day sabbath, quite passed over; and in the third day, +that is the first day of the week, which is the day our Lord did +rise from the dead, we began to live by him in the sight of God +(Hosea 6:2; John 20:1; 1 Cor 15:4). + +2. The first day of the week! That is the day in which, as I hinted +before, our Lord was wont to preach to his disciples after he rose +form the dead; in which also he did use to shew them his hands +and his feet (Luke 24:38,39; John 20:25). To the end they might +be confirmed in the truth of his victory over death and the grave +for them. The day in which he made himself known to them in breaking +bread. The day in which he so plentifully poured out the Holy Ghost +upon them. The day in which the church, both at Jerusalem and +those of the Gentiles, did use to perform to God divine worship: +all which has before been sufficiently proved. And shall we not +imitate our Lord, nor the church that was immediately acted[21] +by him in this, and the churches their fellows? Shall, I say, the +Lord Jesus do all this in his church, and they together with him! +Shall the churches of the Gentiles also fall in with their Lord +and with their mother at Jerusalem herein! And again, shall all +this be so punctually committed to sacred story, with the day in +which these things were done, under denomination, over and over, +saying, These things were done on the first day, on the first +day, on the first day of the week, while all other days are, as to +name, buried in everlasting oblivion! And shall we not take that +notice thereof as to follow the Lord Jesus and the churches herein? +Oh stupidity! + +3. This day of the week! They that make but observation of what +the Lord did of old, to as many sinners, and with his churches on +this day, must needs conclude, that in this day the treasures of +heaven were broken up, and the richest things therein communicated +to his church. Shall the children of this world be, as to this +also, wiser in their generations than the children of light, and +former saints, upon whose shoulders we pretend to stand, go beyond +us here also. + +Jacob could by observation gather that the place where he lay down +to sleep was no other but the house of God, and the very gate of +heaven (Gen 28:17). + +Laban could gather by observation, that the Lord blessed him for +Jacob's sake (Gen 30:27). + +David could gather by what he met with upon Mount Moriah, that that +was the place where God would have the temple builded, therefore +he sacrificed there (1 Chron 21:26-28, 22:1,2; 2 Chron 3:1). + +Ruth was to mark the place where Boaz lay down to sleep, and shall +not Christians also mark the day in which our Lord rose from the +dead (Ruth 3:4). + +I say, shall we not mark it, when so many memorable things were +done on it, for, and to and in the churches of God! Let saints be +ashamed to think that such a day should be looked over, or counted +common, when tempted to it by Satan, when [it was] kept to religious +service of old, and when beautified with so many divine characters +of sanctity as we have proved, by Christ, his church, the Holy +Ghost, and the command of apostolical authority it was. + +But why, I say, is this day, on which our Lord rose from the dead, +nominated as it is? why was it not sufficient to say 'he rose +again,' or, he rose again the third day? without a specification of +the very name of the day. For, as was said afore, Christ appeared +to his disciples, after his resurrection, on other days also, yea, +and thereon did miracles to. Why then did not these days live? +Why was their name, for all that, blotted out, and this day only +kept alive in the churches? + +The day on which Christ was born of a virgin; the day of his +circumcision, the day of his baptism, and of his transfiguration, +are not by their names committed by the Holy Ghost to holy writ +to be kept alive in the world, nor yet such days in which he did +many great and wonderful things. But THIS day, this day is still +nominated; the first day of the week is the day. I say, why are +things thus left with us? But because we, as saints of old, should +gather, and separate, what is of divine authority from the rest. +For in that this day is so often nominated while all other days +lie dead in their graves, it is as much as if God should say, +Remember the first day of the week to keep it holy to the Lord +your God. + +And set this aside, and I know not what reason can be rendered, or +what prophecy should be fulfilled by the bare naming of the day. + +When God, of old, did sanctify for the use of his church a day, +as he did many, he always called them either by the name of the +day of the month, or of the week, or by some other signal by which +they might be certainly known, why should it not then be concluded, +that for this very reason the first day of the week is thus often +nominated by the Holy Ghost in the testament of Christ? + +Moreover, he that takes away the first day, as to this service, +leaves us now no day, as sanctified of God, for his solemn worship +to be by his churches performed in. As for the seventh day sabbath, +that, as we have seen, is gone to its grave with the signs and +shadows of the Old Testament. Yea, and has such a dash left upon +it by apostolical authority, that it is enough to make a Christian +fly from it for ever (2 Cor 3). + +Now, I say, since that is removed by God: if we should suffer the +first day also to be taken away by man, what day that has a divine +stamp upon it, would be left for us to worship God in? + +Alas! the first day of the week is the Christian's market day, +that which they so solemnly trade in for sole provision for all +the week following. This is the day that they gather manna in. To +be sure the seventh day sabbath is not that. For of old the people +of God could never find manna on that day. 'On the seventh day +[said Moses] which is the sabbath, in it there shall be none' (Exo +16:26). + +Any day of the week manna could be found, but on that day it was +not to be found upon the face of the ground. But now our first +day is the manna day; the only day that the churches of the New +Testament, even of old, did gather manna in. But more of this +anon. + +Nor will it out of my mind but that it is a very high piece of +ingratitude, and of uncomely behaviour, to deny the Son of God +his day, the Lord's day, the day that he has made. And as we have +shewed already, this first day of the week is it; yea, and a great +piece of unmannerliness is it too, for any, notwithstanding the +old seventh day is so degraded as it is, to attempt to impose it on +the Son of God. To impose a day upon him which yet Paul denies to +be a branch of the ministration of the Spirit, and of righteousness. +Yea, to impose a part of that ministration which he says plainly +'which was done away,' for that a better ministration stript it +of its glory, is a high attempt indeed (2 Cor 3). + +Yet again, the apostle smites the teachers of the law upon the +mouth, saying, 'understanding neither what they say, nor whereof +they affirm' (1 Tim 1:7). + +The seventh day sabbath, was indeed God's rest from the works of +creation; but yet the rest that he found in what the first day of +the week did produce, for Christ was born from the dead on it, +more pleased him than did all the seventh days that ever the world +brought forth: wherefore, as I said before, it cannot be but that +the well-bred Christian must set apart this day for solemn worship +to God, and to sanctify his name therein. + +Must the church of old be bound to remember that night in which +they did come out of Egypt! must Jephtha's daughter have four days +for the virgins of Israel yearly to lament her hard case in! Yea, +must two days be kept by the church of old, yearly, for their being +delivered from Haman's fury! And must not one to the world's end +be kept by the saints for the Son of God their Redeemer, for all +he has delivered them from a worse than Pharaoh or Haman, even +from the devil, and death, and sin, and hell! Oh stupidity! (Exo +12:24; Judg 11:39,40; Esth 9:26-32). + +A day! say some, God forbid but he should have a day. But what +day? Oh! The old day comprised within the bounds and bowels of +the ministration of death. + +And is this the love that thou hast to thy Redeemer, to keep that +day to him for all the service that he hath done for thee, which +has a natural tendency in it to draw thee off from the consideration +of the works of thy redemption, to the creation of the world! Oh +stupidity! + +But why must he be imposed upon? Has he chosen that day? Did he +finish his work thereon? Is there in all the New Testament of our +Lord, from the day he rose from the dead, to the end of his holy +book, one syllable that signifies in the least the tenth part of +such a thing? where is the scripture that saith that this Lord of +the sabbath commanded his church, from that time, to do any part +of church service thereon? Where do we find the churches to gather +together thereon? + +But why the seventh day? What is it? Take but the shadow thereof +away. Or what shadow now is left in it since its institution as +to divine service is taken long since from it? + +Is there any thing in the works that was done in that day, more +than shadow, or that in the least tends otherwise to put us in mind +of Christ; and he being come, what need have we of that shadow? +And I say again, since that day was to be observed by a ceremonial +method, and no way else, as we find; and since ceremonies have +ceased, what way of divine appointment is there left to keep that +old sabbath by Christians in? + +If they say, ceremonies have ceased. By the same argument, so +is the sanction of the day in which they were to be performed. I +would gladly see the place, if it is to be found, where it is said, +That day retains its sanction, which yet has lost that method of +service which was of God appointed for the performance of worship +to him thereon. + +When Canaan worship fell, the sanction of Canaan fell. When temple +worship, and altar worship, and the sacrifices of the Levitical +priesthood fell, down also came the things themselves. Likewise +so, when the service, or shadow and ceremonies of the seventh day +sabbath fell, the seventh day sabbath fell likewise. + +On the seventh day sabbath, as I told you, manna was not to be found. +But why? For that that day was of Moses and of the ministration +of death. But manna was not of him. Moses, saith Christ, 'gave +you not that bread of heaven' (John 6:31,32). Moses, as was said, +gave that sabbath in tables of stone, and God gave that manna from +heaven. Christ, nor his Father, gives grace by the law; no not by +that law in which is contained the old seventh day sabbath itself. + +The law is not of faith, why then should grace be by Christians +expected by observation of the law? The law, even the law written +and engraven in stones, enjoins perfect obedience thereto on pain +of the curse of God. Nor can that part of it now under consideration, +according as is required, be fulfilled by any man, was the ceremony +thereto belonging, allowed to be laid aside (Isa 58:13). Never man +yet did keep it perfectly, except he whose name is Jesus Christ: +in him therefore we have kept it, and by him are set free from +that law, and brought under the ministration of the Spirit. + +But why should we be bound to seek manna on that day, on which +God says, none shall be found. + +Perhaps it will be said, that the sanction of that day would not +admit that manna should be gathered on it. + +But that was not all, for on that day there was none to be found. +And might I choose, I had rather sanctify that day to God on which +I might gather this bread of God all day long, then set my mind +at all upon that in which no such bread was to be had. + +The Lord's day, as was said, is to the Christians the principal +manna day. + +On this day, even on it manna in the morning very early was gathered +by the disciples of our Lord, as newly springing out of the ground. +The true bread of God: the sheaf of first fruits, which is Christ +from the dead, was ordained to be waved before the Lord on the +morrow after the sabbath, the day on which our Lord ceased from +his own work as God did from his (Lev 23). + +Now therefore the disciples found their green ears of corn indeed! +Now they read life, both in and out of the sepulchre in which the +Lord was laid. Now they could not come together nor speak one to +another, but either their Lord was with them, or they had heart +enflaming tidings from him. Now cries one and says, The Lord is +risen: And then another and says, He hath appeared to such and +such. + +Now comes tidings to the eleven that their women were early at +the sepulchre, where they had a vision of angels that told them +their Lord was risen: Then comes another and says, The Lord is +risen indeed. Two also came from Emmaus and cried, We have seen +the Lord: and by and by, while they yet were speaking, their Lord +shows himself in the midst of them. + +Now he calls to their mind some of their eminent passages of his +life, and eats and drinks in their presence, and opens the scriptures +to them: yea, and opens their understanding too, that their hearing +might not be unprofitable to them; all which continued from early +in the morning till late at night. Oh! what a manna day was this +to the church. And more than all this you will find, if you read +but the four evangelists upon this subject. + +Thus began the day after the sabbath, and thus it has continued +through all ages to this very day. Never did the seventh day sabbath +yield manna to Christians. A new world was now begun with the +poor church of God, for so said the Lord of the sabbath, 'Behold, +I make all things new.' A new covenant, and why not then a new +resting day to the church? Or why must the old sabbath be joined +to this new ministration? let him that can, show a reason for it. + +Christians, if I have not been so large upon things as some might +expect; know, that my brevity on this subject is, from consideration +that must needs not be spoken thereto, and because I may have +occasion to write a second part. + +Christians, beware of being entangled with old testament ministrations, +lest by one you be brought into many inconveniencies. + +I have observed, that though the Jewish rites have lost their +sanction, yet some that are weak in judgment, do bring themselves +into bondage by them. Yea, so high have some been carried as to +a pretended conscience to these that they have at last proceeded +to circumcision, to many wives, and the observation of many bad +things besides. + +Yea, I have talked with some pretending to Christianity, who +have said, and affirmed, as well as they could, that the Jewish +sacrifices must up again. + +But do you give no heed to these Jewish fables 'That turn from +the truth' (Titus 1:14). Do you, I say, that love the Lord Jesus, +keep close to his testament, his word, his gospel, and observe +HIS holy day. + +And this caution in conclusion I would give, to put stop to this +Jewish ceremony, to wit, That a seventh day sabbath pursued according +to its imposition by law, (and I know not that it is imposed by +the apostles) leads to blood and stoning to death those that do but +gather sticks thereon (Num 15:32-36). A thing which no way becomes +the gospel, that ministration of the Spirit and of righteousness +(2 Cor 3). Nor yet the professors thereof (Luke 9:54-56). + +Nor can it with fairness be said, that that sabbath day remains, +although the law thereof is repealed. For confident I am, that +there is no more ground to make such a conclusion, than there is +to say, that circumcision is still of force, though the law for +cutting of the uncircumcised is by the gospel made null and void. + +I told you also in the epistle, that if the fifth commandment was +the first that was with promise; then it follows, that the fourth, +or that seventh day sabbath, had no promise entailed to it. Whence +it follows, that where you read in the prophet of a promise annexed +to a sabbath, it is best to understand it of our gospel sabbath +(Isa 56). + +Now if it be asked, What promise is entailed to our first day +sabbath? I answer, The biggest of promises. For, + +First, The resurrection of Christ was tied by promise to this day, +and to none other. He rose the third day after his death, and that +was the first day of the week, 'according' to what was fore-promised +in the scriptures (Hosea 6:1,2; 1 Cor 15:3-6). + +Second, That we should live before God by him, is a promise to be +fulfilled on this day; 'After two days will he revive us: in the +third day--we shall live in his sight' (Hosea 6:2). See also Isaiah +26:19 and compare them again with 1 Corinthians 15:4. + +Third, The great promise of the new testament, to wit, the pouring +out of the Spirit, fixeth upon these days; and so he began in the +most wonderful effusion of it upon Pentecost, which was the first +day of the week, that the scriptures might be fulfilled (Acts +2:16-19). + +Nor could these three promises be fulfilled upon any other days, +for that the scripture had fixed them to the first day of the +week. + +I am of opinion that these things, though but briefly touched upon, +cannot be fairly objected against, however they may be disrelished +by some. + +Nor can I believe, that any part of our religion, as we are +Christians, stand in not kindling of fires, and not seething of +victuals, or in binding of men not to stir out of those places on +the seventh day, in which at the dawning thereof they were found. +And yet these are ordinances belonging to that seventh day sabbath +(Exo 16:23-29). + +Certainly it must needs be an error to impose these things by divine +authority upon new testament believers, our worship standing now +in things more weighty, spiritual and heavenly. + +Nor can it be proved, as I have hinted before, that this day was, +or is to be imposed without those ordinances, with others in other +places mentioned and adjoined, for the sanction of that day they +being made necessary parts of that worship that was to be performed +thereon. + +I have charity for those that abuse themselves and their Lord, by +their preposterous zeal and affection for the continuing of this +day in the churches. For I conclude, that if they did either +believe, or think of the incoherence that this day with its +rites and ceremonies has with the ministration of the Spirit, our +new testament ministration, they would not so stand int heir own +light as they do, nor so stiffly plead for a place for it in the +churches of the Gentiles. But as Paul insinuates in other cases, +there is an aptness in men to be under the law because they do +not hear it (Gal 4). + +Nor will it out of my mind, but if the seventh day sabbath was +by divine authority, and to be kept holy by the churches of the +Gentiles, it should not have so remained among the Jews, Christ's +deadliest enemies, and have been kept so much hid from the +believers, his best friends. For who has retained the pretended +sanction of that day from Christ's time, quite down in the world, +but the Jews, and a few Jewish Gentiles, I will except some. But, +I say, since a sabbath is that without which the great worship +of God under the gospel cannot be well performed: how can it be +thought, that it should as to the knowledge of it, be confined to +so blasphemous a generation of the Jews, with whom that worship +is not? + +I will rather conclude, that those Gentile professors that adhere +thereto are Jewified, legalized, and so far gone back from the +authority of God, who from such bondage has set his churches free. + +I do at this time but hint upon things, reserving a fuller argument +upon them for a time and place more fit; where, and when, I may +perhaps also show, some other wild notions of those that so stiffly +cleave to this. + +Meantime, I entreat those who are captivated with this opinion, +not to take it ill at my hand that I thus freely speak my mind. +I entreat them also to peruse my book without prejudice to my +person. The truth is, one thing that has moved me to this work, is +the shame that has covered the face of my soul, when I have thought +of the fictions and fancies that are growing among professors. And +while I see each fiction turn itself to a faction, to the loss of +that good spirit of love, and that oneness that formerly was with +good men. + +I doubt not but some unto whom this book may come, have had seal +from God, that the first day of the week is to be sanctified by +the church to Jesus Christ. Not only from his testimony, which +is, and should be, the ground of our practice; but also, for that +the first conviction that the Holy Ghost made upon their consciences, +to make them know that they were sinners, began with them for +breaking this sabbath day; which day, by that same spirit was told +them, was that now called the first day, and not the day before, +and the Holy Ghost doth not use to begin this work with a lie, +which first conviction the Spirit has followed so close, with other +things tending to complete the same work, that the soul from so +good a beginning could not rest until it found rest in Christ. +Let this then to such be a second token that the Lord's day is by +them to be kept in commemoration of their Lord and his resurrection, +and of what he did on this day for their salvation. Amen. + + +FOOTNOTES: + +1. Dialogues, 1st chapter, xxv. + +2. Answer to More. + +3. Institutes, b. ii. ch. 8. + +4. Com. on Gal. 4:9. + +5. The word 'moral' is here used to mark the difference between +obligations binding on all mankind and a positive or limited +command: thus, to love God is a moral or universal obligation, +but to be baptized is positive and obligatory only on those who +believe (Acts 8:37).--Ed. + +6. The original edition refers to (Eze 49, 50), but it is evidently +a typographical error in omitting the chapter. + +7. Man unaided by revelation. + +8. Adam is supposed by some rabbins not to have passed one night +in a state of perfection, (see Ainsworth on Gen 3:1, 28:11; Psa +49:13), and to have fallen on the Sabbath day. + +9. The murder of Abel took place 'at the end of days'; see margin +to Genesis 4:3. Properly rendered 'in process of time'; but by some +supposed to mean at the end of the week. See Dr. Gill's Commentary. + +10. 'The Lord hath given YOU the sabbath.' See also 31:17, 'It [the +observance of the sabbath] is a sign between me and the children +of Israel for ever.'--Ed. + +11. This is a striking application of Colossians 2:17. The sabbath +'a shadow of things to come'; to the Jews it was a shadow of the +rest that remaineth to the children of God, reflected from the +completion of the work of creation. The day of rest and worship +to the Christian, is a much stronger type, yet but a shadow of the +holy enjoyments of his eternal rest, prefigured from the finishing +of the mightier work of redemption.--Ed. + +12. In Bunyan's original edition it is 'Matt 3, 1,' but this must +be a typographical error.--Ed. + +13. 'Out of doors,' no more to be found, quite gone, fairly sent +away.--Locke. 'Out of court.'--Law-term.--Ed. + +14. 'Any likement,' any fondness or partiality.--Ed. + +15. This spirit is not extinct. Mr. Shenston, in his 'Plea for the +Seventh-day,' charges those who keep the Lord's day 'that they +yield to the tide--keep their friends--riches--comforts; they +believe that the seventh-day is the sabbath, and would greatly +prefer keeping it, if the rulers of the nation would alter the +day; they imagine that their God is some dumb idol!'+ Language +most unseemly and insulting--charging all who observe the Lord's +day with being hypocrites and the worst of fools. Mr. S. forgot the +solemn proverb, 'with what judgment ye judge ye shall be judged.' + ++ Edit. 1826, pp. 41, 42. + +16. This was the opinion of those great reformers, Tyndale, Calvin, +and Luther; see introduction by the Editor. It was a sentiment +which led to no practical evil.--Ed. + +17. Psalm 118:24. + +18. 'That we read of' in the New Testament; for this is our sole +authority in all inquiries as to a Christian's faith and practice.--Ed. + +19. 'Tradition' is a communication without writing, and when +made orally by some apostle or messenger from the first church +at Jerusalem, and the message so obeys as to be left upon record +by the Holy Ghost, it has the same authority as if it had been +commanded in an epistle. It has nothing to do with the vain traditions +of the fathers (so called), which were not heard of until after the +inspired volume was completed and closed. Any subsequent commands +are censures upon God's omniscience, and are deserving only of +contempt.--Ed. + +20. The New Testament by Whittinghan, 1557; the Genevan or Puritan +Bible by Knox, Coverdale, and others, 1560; and the New Testament +revised by Tomson, 1576, very frequently reprinted, and very +favourite translations among our puritan and pilgrim forefathers +in the faith. The marginal note to the Puritan Bible, in Acts +20:7, 'first day,' is, 'which we call Sunday. Of this place, and +also of the 1 Corinthians 16:2, we gather that the Christians +used to have their solemn assemblies this day, laying aside the +ceremony of the Jewish sabbath.'--Ed. + +21. 'Acted by,' a mode of speech now obsolete; it means 'actuated +by' or 'influenced by.'--Ed. + +*** + +OF THE TRINITY AND A CHRISTIAN, AND OF THE LAW AND A CHRISTIAN. + + +EDITOR'S ADVERTISEMENT. + +These two short treatises were found among Mr. Bunyan's papers +after his decease. They probably were intended for publication, +like his 'Prison Meditations' and his 'Map of Salvation,' on a +single page each, in the form of a broadside, or handbill. This +was the popular mode in which tracts were distributed; and when +posted against a wall, or framed and hung up in a room, they excited +notice, and were extensively read. They might also have afforded +some trifling profit to aid this poor but eminent servant of +Christ in his very limited income. They form two pages in that +exceedingly interesting volume of 'The Works of Mr. John Bunyan,' +in small folio, 1692. To which is added 'The Struggler,' containing +some most valuable facts, relative to the various works, imprisonment +and sufferings of the author. The titles to these treatises were +added by Mr. Doe, the personal friend of Bunyan, who edited the +works and wrote 'The Struggler,' the author having left them without +any heading or title. They are very unfinished, and may have been +intended as a syllabus or outline of more extended treatises.--GEO. +OFFOR. + + + +OF THE TRINITY AND A CHRISTIAN + +How a young, or shaken Christian should demean himself under the +weighty thoughts of the doctrine of the Trinity, or plurality of +persons in the eternal godhead. + +The reason why I say a young, or shaken Christian; it is because +some that are not young, but of an ancient standing, may not only +be assaulted with violent temptations, concerning gospel principles, +but a second time may become a child, a babe, a shallow man, in +the things of God; especially, either when by backsliding he hath +provoked God to leave him, or when some new, unexpected, and, as +to present strength, over-weighty objection doth fall upon the +spirit; by means of which, great shakings of mind do commonly +attend such a soul, in the most weighty matters of the concerns +of faith, which this is one that have supposed in the above-named +question. Wherefore passing other things, I will come directly to +that, and briefly propose some helps to a soul in such a case. + +THE FIRST PREPARATIVE. + +First, then, be sure thou keep close to the word of God; for that +is the revelation of the mind and will of God, both as to the +truth of what is either in himself or ways; and also as to what +he requireth and expecteth of thee, either concerning faith in, +or obedience to, what he hath so revealed. Now for thy better +performing of this I shall give thee in brief these following +directions. + +1. Suffer thyself, by the authority of the word, to be persuaded +that the scripture indeed is the word of God; the scriptures of +truth, the words of the holy one; and that they therefore must be +every one true, pure, and for ever settled in heaven. + +2. Conclude therefore from the former doctrine, that that God +whose words they are, is able to make a reconciliation and most +sweet and harmonious agreement with all the sayings therein, how +obscure, cross, dark, and contradictory soever they seem to thee. +To understand all mysteries, to have all knowledge, to be able +to comprehend with all saints, is a great work; enough to crush +the spirit, and to stretch the strings of the most capacious and +widened soul that breatheth on this side glory, be they notwithstanding +exceedingly enlarged by revelation. Paul, when he was caught up +to heaven, saw that which was unlawful, because impossible for man +to utter. And saith Christ to the reasoning Pharisee, 'If I have +told you earthly things, and ye believe not, how shall ye believe, +if I tell you of heavenly things?' (John 3:12). It is great lewdness, +and also insufferable arrogancy to come to the word of God, as +conceiting already that whatever thou readest, must either by +thee be understood, or of itself fall to the ground as a senseless +error. But God is wiser than man, wherefore fear thou him, and +tremble at his word, saying still, with godly suspicion of thine +own infirmity, what I see not, teach thou me, and thou art God only +wise; but as for me, 'I was as a beast before thee' (Psa 73:22). + +3. Take heed of taking a part of the word only, lest thou thereby +go away with the truth as mangled in pieces. For instance, where +thou readest, 'The LORD our God is one Lord' (Deut 6:4); there +take heed that thou dost not thence conclude, Then there are not +three persons in the godhead: Or when thou readest of the Father, +the Son, and the Holy Spirit, then take heed of concluding, there +must therefore either be three Gods, or else that Jesus Christ and +the Holy Ghost are not true God, but the Father only. Wherefore +to help thee here, observe, + +THE SECOND PREPARATIVE. + +1. That Christian religion requireth credit concerning every +doctrine contained in the word; credit, I say, according to the +true relation of every sentence that the Holy Ghost hath revealed +for the asserting, maintaining, or vindicating that same truth. + +2. And therefore hence it is that a Christian is not called a doer, +a reasoner, an objector, and perverse disputer; but a BELIEVER. +Be thou an example to the believer. 'And believers were the more +added to the Lord,' &c. (Acts 5:14; 1 Tim 4:12). + +3. Therefore know again that the word, if it saith and expresseth +that this or that is so and so, as to the matter in hand, thou art +bound and obliged both by the name, profession, and the truth, +unto which thou hast joined thyself, to assent to, confess +and acknowledge the same, even then when thy carnal reason will +not stoop thereto. 'Righteous art thou, O Lord,' saith Jeremiah, +'yet let me talk with thee: Wherefore doth the way of the wicked +prosper?' (Jer 12:1). Mark, first he acknowledgeth that God's way +with the wicked is just and right, even then when yet he could +not see the reason of his actings and dispensations towards them. +The same reason is good as to our present case. And hence it +is that the apostle teacheth, the spiritual armour of Christians +should be much exercised against those high-towering and +self-exalting imaginations, that within our own bosoms do exalt +themselves against the knowledge of God. That every thought, or +carnal reasoning, may be not only taken, but brought as captive +into obedience to Christ; that is, be made to stoop to the word of +God, and to give way and place to the doctrine therein contained, +how cross soever our thoughts and the word lie to each other. +And it is observable that he here teacheth, They exalt themselves +against the knowledge of God, which cannot be understood that +our carnal or natural reason doth exalt itself against an eternal +deity, simply considered; for that nature itself doth gather from +the very things that are made, even his eternal power and godhead; +it must be then that they exalt themselves against that God as +thus and thus revealed in the word, to wit, against the knowledge +of one God consisting of three persons, Father, Son, and Spirit; +for this is the doctrine of the scriptures of truth; and therefore +it is observable these thoughts must be brought captive, and be +made subject in particular to the Lord Jesus Christ, as to the +second person in the godhead; for the Father is ever acknowledged +by all that profess the least of religion; but the Son is that +stubmling-stone, and rock of offence, against which thousands dash +themselves in pieces; though in him are hid all the treasures of +wisdom and knowledge, and in him dwells the fulness of the godhead +bodily. + + + +OF THE LAW AND A CHRISTIAN. + +The law was given twice upon mount Sinai, but the appearance of +the Lord when he gave it the second time, was wonderfully different +from that of his [appearance], when at the first he delivered it +to Israel (Exo 19 and 34). + +1. When he gave it the first time, he caused his terror and +severity to appear before Moses, to the shaking of his soul, and +the dismaying of Israel (Exo 19:16; Heb 12:18-20). But when he +gave it the second time, he caused all his goodness to pass before +Moses, to the comfort of his conscience, and the bowing of his +heart (Exo 34:8). + +2. When he gave it the first time, it was with thunderings and +lightnings, with blackness and darkness, with flame and smoke, and +a tearing sound of the trumpet (Exo 19:16-18). But when he gave +it the second time, it was with a proclamation of his name to be +merciful, gracious, long-suffering, and abundant in goodness and +truth, keeping mercy for thousands, forgiving iniquity, transgressions +and sins (Exo 34:6,7). + +3. When he gave it the first time, Moses was called to go up to +receive it through the fire, which made him exceedingly fear and +quake (Exo 19:18; Heb 12:21). But when he went to receive it the +second time, he was laid in a clift of the rock (Exo 31:22). + +4. From all which I gather, that, though as to the matter of the +law, both as to its being given the first time, and the second, +it binds the unbeliever under the pains of eternal damnation, if +he close not with Christ by faith; yet as to the manner of its +giving at these two times, I think the first doth more principally +intend its force as a covenant of works, not at all respecting +the Lord Jesus; but this second time not, at least in the manner +of its being given, respecting such a covenant, but rather as a +rule, or directory, to those who already are found in the clift +of the rock, Christ: for the saint himself, though he be without +law to God, as it is considered the first or old covenant, yet +even he is not without law to him as considered under grace, not +without law to God, but under the law to Christ (1 Cor 9:21). + +5. Though therefore it be sad with the unbeliever, because he +only and wholly standeth under the law, as it is given in fire, in +smoke, in blackness, and darkness, and thunder; all which threaten +him with eternal ruin if he fulfil not the utmost tittle thereof; +yet the believer stands to the law under no such consideration, +neither is he so at all to hear or regard it, for he is now +removed from thence to the blessed mountain of Zion, to grace +and forgiveness of sins; he is now, I say, by faith in the Lord +Jesus shrouded under so perfect and blessed a righteousness, that +this thundering law of mount Sinai cannot find the least fault +or diminution therein; but rather approveth and alloweth thereof +either when, or wherever it find it (Heb 12). This is called +the righteousness of God without the law, and is also said to be +witnessed by both the law and the prophets: even the righteousness +of God, which is by faith in Jesus Christ 'unto all and upon all +them that believe, for there is no difference' (Rom 3:22). + +6. Wherefore whenever thou who believest in Jesus, dost hear the +law in its thundering and lightning fits, as if it would burn up +heaven and earth; then say thou, I am freed from this law, these +thunderings have nothing to do with my soul; nay even this law, while +it thus thunders and roareth, it doth both allow and approve of +my righteousness. I know that Hagar would sometimes be domineering +and high, even in Sarah's house and against her; but this she +is not to be suffered to do, nay though Sarah herself be barren; +wherefore serve IT also as Sarah served her, and expel her out +from thy house. My meaning is, when this law with its thundering +threatenings doth attempt to lay hold on thy conscience, shut it +out with a promise of grace; cry, the inn is took up already, the +Lord Jesus is here entertained, and here is no room for the law. +Indeed if it will be content with being my informer, and so lovingly +leave off to judge me; I will be content, it shall be in my sight, +I will also delight therein; but otherwise, I being now made +upright without it, and that too with that righteousness, which +this law speaks well of and approveth; I am not, will not, cannot, +dare not make it my saviour and judge, nor suffer it to set up its +government in my conscience; for by so doing I fall from grace, +and Christ Jesus doth profit me nothing (Gal 5:1-5). + +7. Thus therefore the soul that is married to him that is raised +up from the dead, both may and ought to deal with this law of +God; yea, it doth greatly dishonour its Lord and refuse its gospel +privileges, if it at any time otherwise doth, whatever it seeth +or feels. The law hath power over the wife so long as her husband +liveth, but if her husband be dead she is freed from that law, +so that she is no adulteress though she be married to another man +(Rom 7:1-3). Indeed so long as thou art alive to sin, and to thy +righteousness which is of the law, so long thou hast them for thy +husband and they must reign over thee: But when once they are +become dead unto thee, as they then most certainly will, when +thou closest with the Lord Jesus Christ; then I say, thy former +husbands have no more to meddle with thee, thou art freed from +their law. Set a case, a woman be cast into prison for a debt of +hundreds of pounds, if after this she marry; yea, though while +she is in the gaoler's hand, in the same day that she is joined +to her husband, her debt is all become his; yea, and the law also +that arrested and imprisoned this woman, as freely tells her, go, +she is freed, saith Paul, from that, and so saith the law of this +land. + +The sum then of what hath been said is this, the Christian hath +now nothing to do with the law, as it thundereth and burneth on +Sinai, or as it bindeth the conscience to wrath and the displeasure +of God for sin; for from its thus appearing, it is freed by faith +in Christ. Yet it is to have regard thereto, and is to count it +holy, just and good (Rom 7:12); which that it may do, it is always +whenever it seeth or regards it, to remember that he who giveth +it to us is 'merciful, and gracious, long-suffering, and abundant +in goodness and truth,' &c. (Exo 34:6). + +*** + +SCRIPTURAL POEMS; BEING SEVERAL PORTIONS OF SCRIPTURE DIGESTED INTO +ENGLISH VERSE + +viz., + +I. The Book of Ruth II. The History of Samson III. Christ's Sermon +on the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI. +The Epistle of James + +BY JOHN BUNYAN + +Licensed According to Order. + +London: Printed for J. Blare, at the Looking Glass, on London +Bridge, 1701. + + +ADVERTISEMENT BY THE EDITOR. + +This very interesting little volume of poems, we believe, has not +been reprinted since the year 1701, nor has it ever been inserted +in any edition or catalogue of Bunyan's works. This may have arisen +from the author's having sold his entire copyright--a fact which +prevented Charles Doe from publishing many other of Bunyan's +treatises, when he projected his edition of the entire works, +of which the first volume only was printed. With some other of +Bunyan's rarest tracts, it escaped the researches of Wilson, who +published the works in 1737, and also of Whitefield, Mason, and all +other editors of Bunyan's works. Mr. Doe, in his very interesting +pages called 'The Struggler, for the Preservation of Mr. John +Bunyan's Labours,' gives a catalogue table of his books in the +order in which they were published; but he had not discovered these +poems, nor the Emblems, nor the Exhortation to Peace and Unity. + +The volume from which this edition is printed consists of one +hundred pages in crown octavo, with a very rude cut of Ruth and +Boaz. It is of extreme rarity, if not unique, in a perfect state. +The imprint is--London, for J. Blare, at the Looking Glass, on London +Bridge, 1701. It forms part of the Editor's extensive collection +of the original or early editions of Bunyan's tracts and treatises; +the scarcity of which may be accounted for, from their having been +printed on very bad paper, and worn out by use, being so generally +and eagerly read by pious persons among the labouring classes of +the community. + +The style and substance of these scriptural poems are entirely +Bunyan's. His veneration for the holy oracles appears through +every page, by his close adherence to the text. He fully proves +what he asserts in his address to the reader-- + + +'The WORD are for the most part all the same, +For I affected plainness more than fame.' + + +However uncouth it may appear to use a plural verb after a singular +noun, it really expresses his meaning, which is evidently, that +portions of the WORD of God are rendered into poetry as nearly +as possible, word for word with the original; and he immediately +apologizes for this rudeness, in neglecting the rules of grammar, +by stating his earnest plainness of speech, and his want of +education in early life. + + +'Nor could'st thou hope to have it better done, +For I'm no poet, nor a poet's son, +But a mechanic, guided by no rule, +But what I gained in a grammar school +In my minority.' + + +How exactly does this agree with his account of himself in +boyhood,--'It pleased God to put it into my parent's heart to put +me to school, to learn both to read and write; though, to my shame +I confess, I did soon lose that I learnt, even almost utterly.'[1] + +Our surprise will be excited, not by little inaccuracies of style +or departures from the rules of grammar, but at the talent of a +poor mechanic, in so faithfully rendering scripture histories in +such simple and striking language. As Mr. Burton says, in commending +his Gospel Truths Vindicated,--'This man hath not the learning or +wisdom of man, yet through grace he hath received the teaching of +God, and the learning of the Spirit of Christ, which is the thing +that makes a man both a Christian and a minister of the gospel +(Isa 50:4). He was not chosen out of an earthly, but out of the +heavenly University, and hath taken these three heavenly degrees--Union +with Christ--The Anointing of the Spirit, and Experience of the +Temptations of Satan; far better than all the University learning +and degrees that can be had.' May Bunyan's desire be realized, +and his verses prove to all our readers + + +'As delighting +To thee in reading, as to me in writing.' + + +GEO. OFFOR. + +Hackney, August 22, 1849 + + + +SCRIPTURAL POEMS + + +TO THE READER. + +Whoe'er thou art that shall peruse this book, +This may inform thee, when I undertook +To write these lines, it was not my design +To publish this imperfect work of mine: +Composed only for diversion's sake. +But being inclin'd to think thou may'st partake +Some benefit thereby, I have thought fit, +Imperfect as it is, to publish it. +The subjects are a part of the contents, +Both of the Old and the New Testaments; +The word are for the most part all the same, +For I affected plainness more than fame. +Nor could'st thou hope to have it better done: +For I'm no poet, nor a poet's son, +But a mechanic, guided by no rule, +But what I gained in a grammar school +In my minority: I can't commend it, +Such as it is into the world I send it, +And should be glad to see some hand to mend it. +Would but those men whose genius leads them to't, +And who have time and parts wherewith to do't, +Employ their pens in such a task as this, +'Twould be a most delightsome exercise +Of profit to themselves and others too: +If what the learned Herbert says, holds true, +A verse may find him, who a sermon flies, +And turn delight into a sacrifice;[2] +Thus I conclude, and wish it as delighting +To thee in reading as to me in writing. + +JOHN BUNYAN. + + + +THE BOOK OF RUTH + +A VERY RUDE WOODCUT:--RUTH GLEANING.--RUTH CREEPING TO BOAZ, +WHO IS ASLEEP. + +CHAP. I. + +In ancient times, e'er Israel knew the way +Of kingly power, when judges bore the sway: +A certain man of Bethlehem Juda fled, +By reason of a famine that o'erspread +The land, into the land of Moab, where +He and his wife, and sons, sojourners were. +His name Elimelech, his eldest son +Was called Mahlon, t'other Chilion, +His wife was Naomi, Ephrathites they were: +They went to Moab and continued there: +Where of her husband Naomi was bereft, +And only she and her two sons were left: +Who took them wives of Moab in their youth. +The name of one was Orpah, t'other Ruth: +And there they died ere twice five years were gone; +And Naomi was wholly left alone. +Then she arose, and her step-daughters with her, +To leave the land of Moab altogether: +For she had heard the Lord had visited +Her native country, with increase of bread, +Wherefore the land of Moab she forsook, +And to her native place her course she took, +Her daughters with her: whom she did desire, +That to their mother's house they would retire. +The Lord, said she, be kind to you again, +As you to me, and to the dead have been. +God grant you each may be with husbands blest, +And in the enjoyment of them both find rest, +Then she embraced them, and there withal, +Down from their cheeks, the tears began to fall. +They wept aloud, and said, Most surely we +Unto thy people will return with thee. +But Naomi replied, Wherefore will ye, +My daughters, thus resolve to go with me? +Are there yet any more sons in my womb, +That may your husbands be in time to come? +Return again, my daughters, go your way, +For I'm too old to marry: should I say +I've hope? Should I this night conceive a son? +Would either of you stay till he is grown? +Would you so long without an husband[3] live? +Nay, nay, my daughters, for it doth me grieve +Exceedingly, even for your sakes, that I +Do under this so great affliction lie. +And here they wept again. And Orpah kiss'd +Her mother, But Ruth would be not dismiss'd +But clave unto her: unto whom she spake +And said, Behold, thy sister is gone back, +With her own gods, and people to abide, +Go thou along with her. But Ruth replied, +Intreat me not to leave thee, or return: +For where thou goest, I'll go, where thou sojourn, +I'll sojourn also. And what people's thine, +And who thy God, the same shall both be mine. +Where thou shalt die, there will I die likewise, +And I'll be buried where thy body lies. +The Lord do so to me, and more, if I +Do leave thee, or forsake thee till I die. +And when she saw the purpose of her heart, +She left off to desire her to depart. +So they two travelled along together +To Bethlehem, and when they were come thither, +Behold! the people were surprised, and cried, +What, is this Naomi? But she replied, +Oh! call me Mara, and not Naomi; +For I have been afflicted bitterly. +I went out from you full, but now I come, +As it hath pleased God, quite empty home: +Why then call ye me Naomi? Since I +Have been afflicted so exceedingly. +So Naomi return'd, and Ruth together, +Who had come from the land of Moab with her: +And unto Bethlem Judah did they come, +Just as the Barley Harvest was begun. + +CHAP. II. + +There was a man of kin to Naomi, +One that was of her husband's family, +His name was Boaz, and his wealth was great. +And Ruth, the Moabitess, did intreat +Her Mother's leave, that she might go, and gather +Some ears of corn, where she should most find favour: +Go, daughter, go, said she. She went and came +Near to the reapers, to glean after them: +And lo, it was her hap to light among +The reapers, which to Boaz did belong. +Behold, now Boaz came from Bethlehem +Unto his reapers, and saluted them, +And they bless'd him again: and he enquired +Of him that was set over them he hired, +From whence the damsel was, and was inform'd +She was the Moabitess that return'd +With Naomi: and she did ask, said he, +That here amongst the reapers she might be, +And that she might have liberty to glean +Among the sheaves. And she all day hath been, +Ev'n from the morning until now, with us, +That she hath stay'd a little in the house. +Then Boaz said to Ruth, observe, my daughter, +That thou go not from hence, or follow after +The reapers of another field, but where +My maidens are, see that thou tarry there: +Observe what field they reap, and go thou there, +Have I not charged the young men to forbear +To touch thee? And when thou dost thirst, approach +And drink of what the youths have set abroach.[4] +Then she fell on her face, and to the ground +She bow'd herself, and said, Why have I found +Such favour in thine eyes; that thou, to me +Who am a stranger, should so courteous be? +And Boaz said, it hath been fully shewn +To me, what to thy mother-in-law thou'st done, +Since of thine husband thou hast been bereft: +How thou thy father and thy mother left, +And thine own native land; to come unto +A land which thou before didst never know: +The Lord, the God of Israel, the defence +Whom now thou'st chosen, be thy recompence. +Then said she, let me in thy sight, my lord, +Find favour in that thou dost thus afford +Me comfort, and since thou so kind to me +Dost speak, though I thereof unworthy be. +And Boaz said, at meal time come thou near, +Eat of the bread, and dip i' th' vinegar. +And by the reapers she sat down to meat, +He gave her parched corn, and she did eat, +And was suffic'd; and left, and rose to glean: +And Boaz gave command to the young men, +Let her come in among the sheaves, said he, +To glean, and let her not reproached be. +Let fall some handfuls also purposely, +And let her take them without injury. +So she till even glean'd, and then beat out +Her barley, being an ephah[5] or thereabout. +She took it up, and to the city went, +And to her mother-in-law did it present: +And what she had reserv'd to her she gave, +When she had took what she design'd to have. +Then unto her, her mother-in-law did say, +In what field hast thou been to glean to-day? +And where hast thou been working? Blest be he, +That thus hath taken cognizance of thee. +She told with whom, and furthermore did say, +The man's name's Boaz, where I wrought to-day. +And Naomi replied, may he be blest, +Even of the Lord, whose kindness manifest +Unto the living and the dead hath been: +The man's our kinsman, yea, the next of kin. +And Ruth, the Moabitess, said, he gave +Me likewise a commandment not to leave, +Or to depart from following his young men, +Until they had brought all his harvest in. +And Naomi said unto Ruth, my daughter, +'Tis good that thou observe to follow after +His maidens, that they meet thee not elsewhere. +So she to Boaz's maidens still kept near, +Till barley and wheat harvest both, she saw +Were done, and she dwelt with her mother-in-law. + +CHAP. III. + +Then Naomi said, Shall I not, my daughter, +Seek rest for thee, that thou do well hereafter? +And is not Boaz, with whose maids thou wast, +One of the nearest kinsmen that thou hast? +Behold, this night he in his threshing floor +Is winnowing Barley, wash thyself therefore, +Anoint thee, put thy clothes on, and get down +Unto the floor; but make not thyself known, +Till he hath eat and drank, and shall prepare +To lie him down; then take good notice where +He goes about to take his night's repose, +And go thou in there, and lift up the clothes +From off his feet, and likewise lay thee down, +And what thou hast to do he will make known. +And she made answer, Whatsoever thou +Hast me commanded, will I gladly do. +And down unto the floor she hasted, and +Forthwith fulfilled her mother-in-law's command. +So now when Boaz had his heart refresh'd, +With meat and drink, he laid him down to rest, +Near to the heap of corn; she softly came, +Uncover'd's feet, and lay down by the same. +And, lo! at midnight, as he turn'd him round, +He was afraid, for at his feet he found +A woman lay. Who art thou? then said he. +I am thine handmaid Ruth, replied she, +Over thine handmaid therefore spread thy skirt, +I pray, because thou a near kinsman art. +Blessed be thou, said he, because thou hast +Made manifest more kindness at the last, +Than at the first, in that thou did'st, my daughter, +No young men, whether poor or rich, go after. +And now, my daughter, be not thou afraid, +I will do to thee all that thou hast said: +For all the city of my people knows, +Thou art a woman truly virtuous; +And now though I am kin and undoubtedly, +Yet there is one that's nearer kin than I. +Tarry this night, and when 'tis morning light, +If he will like a kinsman, do thee right, +We'll let him, but if not, I myself will, +As the Lord lives; till morning lie thou still. +And till the morning at his feet she lay, +And then arose about the break of day; +And he gave her a charge, not to declare +That there had any womankind been there. +He also said, bring here thy veil, and hold +To me; she did, and thereinto he told +Six measures full of barley, and did lay +It on her, and she hasted thence away. +And when unto her mother-in-law she came, +Art thou, said she, my daughter come again? +Then what the man had done she told, and said, +He these six measures full of barley laid +Upon me, for said he, This I bestow, +Lest to thy mother thou should'st empty go. +Then, said she, sit still daughter, till thou see +What the event of this intrigue will be; +For till the man this day hath made an end, +No satisfaction will on him attend. + +CHAP. IV. + +And Boaz went up to the city gate, +And after a short space, while there he sate, +The kinsman of whom he had spoke, came by, +To whom he said, Ho,[6] such a one, draw nigh, +And sit down here. He came and sat him down. +Then he took ten men, elders of the town, +And caused them to sit down. Then to the man +That was of kin, thus he his speech began, +Naomi, said he, who not long since sojourn'd +Among the Moabites, is now return'd; +And doth intend to sell a piece of ground, +The which Elimelech our brother own'd. +And now to give thee notice, I thought fit, +That if thou pleasest, thou may'st purchase it. +In presence of these men assembled here. +Then if thou wilt redeem it, now declare +Thy mind, but if thou wilt not, then let me, +For thou art next of kin, and I next thee. +Then said the kinsman, I will it redeem. +Boaz reply'd, if good to thee it seem, +To buy it of the hand of Naomi, +Thou also art obliged the same to buy +Of Ruth the Moabitess, wife o' th' dead; +On his inheritance to raise up seed. +The kinsman said, I cannot do this thing +Myself, lest I an inconvenience bring +Upon mine own inheritance, what's mine +By right, therefore I now to thee resign. +Now this in Israel did a custom stand, +Concerning changing and redeeming land; +To put all controversy to an end, +A man pluck'd off his shoe, and gave his friend; +And this in Israel was an evidence, +When e'er they changed an inheritance. +Then said the kinsman unto Boaz, do +Thou take my right. And off he pluck'd his shoe. +Then Boaz to the elders thus did say +And to the people, all of you this day +Appear for me as witnesses, that I +Have bought all of the land of Naomi, +That was Elimelech's or did belong +Either to Mahlon or to Chilion: +And Ruth the Moabitess, who some time +Was Mahlon's wife, I've purchas'd to be mine, +Still to preserve alive the dead man's name +On his inheritance, lest that the same +Should in the gate where he inhabited, +Or 'mongst his brethren be extinguished: +Behold, this day, my witnesses you are. +Then all the people that were present there, +And elders said, We are thy witnesses: +May God this woman thou hast taken bless, +That she, like Rachel, and like Leah be, +Which two did build up Israel's family: +And thou in Ephratah exalt thy name, +And through the town of Bethl'hem spread thy fame; +And may the seed which God shall give to thee +Of this young woman, full as prosperous be, +As was the house of Pharez heretofore, +(Pharez, whom Tamar unto Judah bore.) +So he took Ruth, and as his wife he knew her, +And God was pleased, when he went in to her +To grant the blessing of conception, +And she accordingly bare him a son. +Then said the woman, Blessed be the Lord! +Bless thou him Naomi, who doth afford +To thee this day a kinsman, which shall be +Famous in Israel; and shall be to thee +As the restorer of thy life again, +And in thy drooping age shall thee sustain: +For that thy daughter-in-law, who loves thee well +And in thy sight doth seven sons excel, +Hath born this child. Then Naomi took the boy +To nurse; and did him in her bosom lay. +Her neighbours too, gave him a name, for why, +This son, say they, is born to Naomi: +They called him Obed, from whose loins did spring +Jesse, the sire of David, Israel's king. + + + +THE HISTORY OF SAMSON + +JUDGES, CHAP. XIII. + +When Israel's sins th' Almighty did provoke, +To make them subject to Philistine yoke +For forty years: in Zorah dwelt a man, +His name Manoah, of the tribe of Dan; +His wife was barren, unto whom appeared +The angel of the Lord, and thus declared: +Though thou, said he, art barren, time shall come +Thou shalt enjoy the blessing of thy womb; +Now therefore I entreat thee to refrain +From wine, strong drink, and things that are unclean, +For lo, thou shalt conceive, and bear a son, +Upon whose head there shall no razor come: +For he to God a Nazarite shall be, +And shall begin to set his people free +From the Philistine yoke. The woman came +And told her husband, she had seen a man +Of God: his dreadful look made me, said she, +Think him an angel of the Lord to be: +But I inquired not from whence he came, +Neither did he make known to me his name: +But thus he said, Thou shalt conceive a son; +Wherefore strong drink and wine, see that thou shun, +And have a care that thou be not defil'd +With things that are unclean; for why, the child +Shall from his separation from the womb, +Become a Nazarite, ev'n to his tomb. +Manoah then did supplicate the Lord, +And said, O Lord, be pleased to afford +This favour unto me, to send again +The man of God, more fully to explain +Thy will to us, that we may rightly know, +When this child shall be born, what we must do. +And to Manoah's prayer God gave ear, +And to his wife the angel did appear +Again, as she did in the field retire, +At such time as her husband was not nigh her. +And she made haste, and ran, and strait declared +Unto her husband, that the man appeared +Again, whom she had seen the other day. +Manoah then arose, and went his way, +And when he came, he said, Art thou the man +That spakest to my wife? He said, I am. +Manoah said, Now let thy words be true; +How shall we use the child, What must we do? +Then said the angel of the Lord, let her +Of all that I have charged her beware: +She may not taste of what comes of the vine, +Nor may she drink strong drink, or any wine, +Nor may she eat of things that are unclean, +From all that I have said let her refrain. +Manoah said unto the angel, stay +With us, till we have dress'd a kid, I pray. +But he reply'd, though thou shalt me detain, +I'll eat no bread, but if thou dost design +A sacrifice unto the Lord, then offer: +For ne'er till now, Manoah did discover +It was a man of God he spake unto. +Then said he to the angel, Let me know +Thy name, that when these things shall be perform'd, +The honour due to thee may be return'd. +Whereto the man of God made this reply, +Why askest thou, since 'tis a mystery? +So he a kid, and a meat-off'ring took, +And offer'd to the Lord upon a rock. +And there the man of God did wond'rously, +The whilst Manoah and his wife stood by: +For as the altar did send up the flame, +The man of God ascended in the same. +Manoah and his wife stood looking on, +And on their faces to the ground fell down. +But then the angel did appear no more. +Manoah then knew who he was: therefore +He said unto his wife, most surely we +Shall die, for we the face of God did see. +But she reply'd, If God would such a thing, +He would not now accept our offering, +Or would he have to us these things made known; +Or told us, as at this time he hath done. +And now, according to the angel's word, +The woman bare a son, to whom the Lord +Was pleas'd, his blessing graciously to give: +She call'd him Samson, and the child did thrive. +And lo! the spirit of the Lord began, +At times to move him in the camp of Dan. + +CHAP. XIV. + +Now down to Timnath Samson's steps incline, +Where seeing the daughter of a Philistine, +He came up and did of his parents crave, +That he in marriage might the woman have. +Then thus his father and his mother said, +'Mongst all thy kin can'st thou find ne'er a maid; +Nor yet among my people, fit to make +A wife, but thou wilt this Philistine take, +Of race uncircumcised? He replied, +Get her for me, for I'm well satisfied. +But neither of his parents then did know, +It was the Lord that moved him thereto, +To seek a way to accomplish his designs, +Upon the then o'er-ruling Philistines. +Then Samson and his parents both went down +To Timnath, and as they came near the town, +Among the vineyards a young lion roar'd: +Then on him came the spirit of the Lord, +And though unarm'd, he rent him like a kid, +But he discovered not to them the deed. +And he went down, and with the woman treated, +And was well pleas'd to have the match completed. +And in a while as he returned again +To take his wife, behold, where he had slain +The beast, he there a swarm of bees set eye on, +And honey in the carcase of the lion: +He took thereof, and eating, on he went, +And to his parents did a part present: +And they did also eat, but did not know +That from the lion's carcase it did flow. +So down his father went unto the woman, +And Samson made a feast, as it was common +Among young men. The Philistines provide +Thirty companions with him to abide +And Samson said unto them, now behold, +I have a riddle for you to unfold; +Which if you do before the seven days' feast +Be ended, I will give to every guest +A sheet and change of garments; but if ye +Cannot declare it, ye shall give to me +Full thirty sheets, and thirty changes too. +Then said they, What's thy riddle, let us know? +And Samson said, The eater sent forth meat, +And from the strong there came a thing most sweet. +And they could not in three days find it out, +Wherefore before the seventh came about, +They said unto his wife, Thou must entice +Thy husband to discover this device +Lest we burn thee, and all thy father's house: +Is it not so, that ye have called us +To make a spoil? And Samson's wife wept sore, +And said, thou dost but hate me, and no more; +To put a riddle to my countrymen +And not tell't me. And he reply'd again, +I have not told my father or my mother, +And shall I now to thee this thing discover. +And she continually before him wept, +During the time the feasting days were kept. +And now behold it came to pass that he, +By reason of her importunity, +Did on the seventh day to her unfold +The riddle, which she to her brethren told; +And e'er the sun went down on that same day, +The Philistines to Samson thus did say, +What is more sweet than honey? What more strong +Than is a lion? And he said, how long +Would it have been, e'er you had understood +This thing, had you not with my heifer plow'd? +Then came the spirit of the Lord upon +Him, and he hasted down to Askelon, +And thirty of the Philistines he slew, +And took their clothes, and gave the garments due. +To every one of them that had disclosed +The meaning of the riddle he proposed; +And towards them his anger fiercely burned, +And he unto his father's house returned. +But Samson's wife was given unto one +That was his friend and chief companion. + +CHAP. XV. + +But in a while, as Samson visited +His wife, in the wheat harvest with a kid, +To her into her chamber he would go, +The which her father would not let him do; +But said, I thought that thou had'st quite forsook her, +Wherefore I gave consent, and thy friend took her; +Doth not her sister's beauty her's exceed, +Though young? I pray then take her in her stead. +And Samson said, I shall more blameless be +Than they, though I shall do them injury. +And then he caught three hundred foxes, and +Turn'd tail to tail, and put a fiery brand +Between two tails, and setting fire thereto, +Into the standing corn he let them go, +And burnt both shocks and standing corn and vines, +And all the olives of the Philistines. +Then they inquired who this thing had done, +And were inform'd it was the Timnite's son; +Because his father took his wife away, +And gave her his companion to enjoy. +And the Philistines came up, full of wrath, +And burnt with fire, her and her father both. +And Samson said, though you have done this thing, +A further evil I will on you bring; +And my avenging hand shall cease hereafter; +And hip and thigh he smote them with great slaughter. +And he return'd, and came up to the top +Of Etam, and dwelt there upon the rock. +Then the Philistines up to Judah went, +And in the vale of Lehi pitched their tent. +Then said the men of Judah, for what reason +Are you come up against us at this season? +And they made answer, We are come to bind +Samson, to do to him in the same kind +As he hath done to us. Then there went up +Three thousand men of Judah to the top +Of the rock Etam, and to Samson said, +Dost thou not know that we have long obey'd +The Philistines? Wherefore is it that thou +Hast done this thing, to bring this evil now, +Upon us, let us know it? Then said he +I did to them as they have done to me. +Then said they we are come, and have brought bands, +To bind, and give thee up into their hands. +And he made answer, you shall swear unto me, +That you yourselves no injury will do me. +And they reply'd, no no, we will but bind thee, +We will not kill thee, but to them resign thee. +And they took two new cords, and therewith tied him, +And from the rock where he abode convey him: +Whom when they to the camp at Lehi brought, +The Philistines against him gave a shout: +And mightily the Spirit of the Lord +Came on him, and like burning flax each cord +That was upon his arms became; the bands +Were likewise separated from his hands. +And he the jaw-bone of an ass espied, +And took and smote them till a thousand died. +Then said he, with an ass's jaw-bone I +Have made mine enemies in heaps to lie. +Behold I have destroy'd a thousand men +With this same worthless ass's jaw. And when +He made an end to speak, it came to pass +He cast away the jaw-bone of the ass, +And said, Now let the place where this was done +Be by the name of Ramath-Lehi known. +And he was sore athirst, and to the Lord +He cried, and said, O Lord, thou did'st afford +This great deliverance, and now shall I, +By reason of my thirst fall down and die, +And fall into the most accursed hands +Of these uncircumcis'd Philistine bands? +But God was pleas'd to cleave an hollow place, +Within the jaw, from whence did water pass; +Whereof when he had drunk, his spirit came +As heretofore, and he reviv'd again: +Wherefore that place, which is in Lehi, bore +Unto this day the name of En-hakkore. +And in the days the Philistines bore sway, +Israel for twenty years did him obey. + +CHAP. XVI. + +Then down to Gaza Samson went, and there +Seeing an harlot, went in unto her. +And when the Gazites heard he was come thither: +Straightway they gathered themselves together +To compass him about, and lay in wait +All night, to take him in the city gate; +And they were still all night, for why? Say they, +To-morrow we shall kill him when 'tis day. +And he till midnight lay, and then arose, +And with the city gates away he goes, +Bearing the posts and bar and all away, +And on an hill near Hebron did them lay. +And afterward it came to pass he saw, +And lov'd a woman named Delilah, +Who in the vale of Sorek dwelt, to whom +There did the lords of the Philistines come, +And said, If thou wilt but entice him to reveal +Where lies his strength, and which way we may deal +With him, to bind him, to afflict him, we +Each one will give a great reward to thee. +And she to Samson said, I pray thee, tell +Wherein thy strength doth other men excel, +And how thou may'st be bound. And he replied, +If they with seven green withs that ne'er were dried, +Shall bind me hand and foot, I shall be then +As weak and impotent as other men. +Then the Philistine lords for her provide +The seven green withs which never had been dried, +And she therewith did bind him, (now there were +Men lying in wait whom she had placed there,) +Then she cried out, and said, Now Samson stand +Thy ground, for the Philistines are at hand. +And straight he brake the withs, and they became +Like to a thread of tow when touch'd with flame: +So was his strength not found out. Then said she, +Samson, behold, thou hast deceived me, +And told me lies: therefore no longer blind me, +But tell, I pray thee, wherewith I may bind thee. +Bind me with ropes that ne'er were us'd, said he; +Then weak as other men are, shall I be. +She therefore took new ropes, and bound him, and +Cried, Samson, the Philistines are at hand: +(And in the chamber there were man lay hid) +And from his arms he brake them like a thread. +Then said she, Thou hast mocked me hitherto, +And told me lies: now tell me what to do +To bind thee. He replied, Thou with the web +Must interweave the seven locks of my head. +Then she his locks did fasten with the pin, +And said, The Philistines are coming in, +Shift, Samson, for thyself; then he awoke, +And pin and web, and all away he took. +Then said she, How canst thou pretend to love me, +When thus thy doing towards me disprove thee? +For now, behold, thou hast deceived me thrice, +And hast not told me where thy great strength lies. +At length his soul being vex'd exceedingly, +By reason of her importunity: +He told the secrets of his heart, and said, +Never yet razor on my head was laid; +For I have been to God a Nazarite, +Even from the day that first I saw the light: +Wherefore like other men, if I am shaven, +I shall be weak, and of my strength bereaven. +And when she saw that he had told her all +The secrets of his heart, she sent to call +The lords of the Philistines. Come, said she, +This once, for now he hath made known to me +The very truth. Then they came up together, +And brought the money in their hands to give her. +Then down to sleep upon her knees she laid him, +And call'd a man, who of his locks betray'd him. +And to afflict him she began, and then +His strength became like that of other men. +Then said she, Samson, thy Philistine foes +Are just at hand: and he from sleep arose, +And as at other times went forth to shake him, +Not knowing that the Lord did now forsake him. +But the Philistines seized him, and brought +Him down to Gaza, having first put out +His eyes, and did with brazen fetters bind +And made him in the prison house to grind. +Howbeit the hair upon his head began, +After he had been shaved, to grow again. +Then the Philistine lords together met, +And a thanksigivng-day apart they set, +For to rejoice, and unto Dagon pay +Their highest service; For our God, say they, +Did this: and when the people did behold +Poor captive Samson, they their god extoll'd, +And said, Our God hath given into our hand +Him that destroy'd us, and laid waste our land. +And in their height of mirth they sent to call +Samson, to come and make sport for them all. +And from the prison-house they brought him, and +Between the pillars they set him to stand; +And there he made them sport. Then to the lad +That led him by the hand, thus Samson said; +Let me now feel the pillars that sustain +The house, that I myself thereon may lean. +Now in the house there was a mighty throng +Of men and women gather'd, and among +Them, all the lords of the Philistines were. +Besides, upon the roof there did appear, +About three thousand men and women, who +Beheld, while Samson made them sport below. +And Samson, calling on the Lord, did say, +O Lord, my God, remember me, I pray, +This once give strength, that I aveng'd may be +Of those Philistines who have blinded me. +And with his right hand and his left, he held +Two middle pillars which the house upheld; +And said, Let me with the Philistines die, +And then he bowed himself most mightily: +And down the house fell on the lords, and all +The people that were in't; so that the fall +Thereof, slew at his dying many more +Than he had slain in all his life before. +Then did his brethren and his kinfolks come +And took him up, and brought him with them home, +And laid him in his father's sepulchre, +When he had judged Israel twenty year. + + + +CHRIST'S SERMON ON THE MOUNT + +MATTHEW, CHAP. V. + +And Jesus, seeing the multitudes, ascended +Up to a mount, where sitting, and attended +By his disciples, he began to preach; +And on this manner following did them teach. +Blessed are all such as are poor in spirit, +For they the heavenly kingdom do inherit. +Blessed are they that mourn; for in the stead +Thereof shall comfort be administered. +Blessed are they, whose meekness doth excel: +For on the earth their portion is to dwell. +Blessed are they, who after righteousness +Hunger and thirst; for they shall it possess. +Blessed are they, for they shall mercy find, +Who to do mercifully are inclin'd. +Blessed are all such as are pure in heart; +For God his presence shall to them impart. +Blessed are they that do make peace; for why? +They shall be call'd the sons of the Most High. +Blessed are they which suffer for the sake +Of righteousness: for they of heav'n partake. +Blessed are ye, when men shall falsely speak +All kind of ill against you for my sake, +And shall revile, and persecute you sore; +Rejoice, and be exceeding glad therefore: +For your reward in heav'n will be great: +For thus of old they did the prophets treat. +Ye are the salt o' th' earth; but wherewith must +The earth be season'd when the savour's lost? +It is from thenceforth good for nothing, but +To be cast out, and trodd'n under foot. +Ye are the light o' th' world; a city set +Upon an hill cannot be hid; nor yet +Do men a candle with a bushel cover, +But set it where it lights the whole house over. +So shine your light, your good works seen thereby +Men may your heavenly Father glorify. +Think not that to destroy the law I came, +Or prophets; no, but to fulfil the same. +For till the heav'n and earth shall pass away, +One jot or tittle from the law, I say, +Shall never pass, till all shall be complete. +Whoso therefore presumes to violate, +One of these least commands, and teacheth so, +Shall in God's kingdom be accounted low. +But he that doth, and teacheth them likewise, +Shall in God's kingdom have great dignities. +For I declare unto you, that unless +You shall exceed the scribe and pharisees +In righteousness; you shall on no condition, +Into the heavenly kingdom gain admission. +Ye've heard 'twas said of old, 'Thou shalt not kill.' +And he incurs the judgment who shall spill +His brother's blood: but I to you declare, +That he that's wroth without a cause, shall bear +The judgment. Likewise of the council he +That sayeth 'racha' shall in danger be. +But whosoe'er shall say, Thou fool, the same +Shall be in danger of eternal flame. +When therefore to the altar thou dost bring +Thy gift, and there rememb'rest any thing +Thy brother hath against thee: leave it there +Before the altar, and come thou not near, +Till thou hast first made reconciliation, +Then may'st thou come and offer thine oblation. +Make an agreement with thine adversary +Whilst thou art in the way, and do not tarry; +Lest he at any time deliver thee +Unto the judge, and by the judge thou be +Unto the officer forthwith resign'd, +And in imprisonment thou be confin'd; +I do affirm thou shalt not be enlarg'd, +Till thou the utmost farthing hast discharg'd. +Ye've heard that they of old did testify, +That men should not commit adultery: +But I pronounce him an adulterer, +Who views a woman to lust after her. +And if thy right eye shall offensive be, +Pluck thou it out and cast the same from thee; +For it is better lose one, than that all +Thy members should into hell torments fall. +And if thy right hand doth offend, cut off it, +And cast it from thee, for it will thee profit +Much rather that one of thy members fell, +Than that they should be all condemned to hell. +It hath been said, whoso away shall force +His wife, shall give her a bill of divorce: +But whosoe'er shall put his wife away, +Except for fornication's sake, I say, +Makes her adult'ress, and who marries her, +So put away, is an adulterer. +Again: Ye've heard, Thou shalt not be forsworn, +Was ancient doctrine, but thou shalt perform +Unto the Lord thine oaths: But I declare, +That thou shalt not at all presume to swear; +Neither by heaven, for it is God's throne; +Nor by the earth, for his foot stands thereon: +Neither swear by Jerusalem, for why? +It is the city of the King Most High: +Nor swear thou by thine head, for thou canst make +No hair thereof to be or white or black: +But let yea, yea; nay, nay, in speech suffice, +For what is more from evil doth arise. +Ye've heard, it hath been said; Eye for an eye, +And tooth for tooth: But I do testify, +That you shall not resist; but let him smite +Thy left cheek also, who assaults thy right. +And if that any by a lawsuit shall +Demand thy coat, let them have cloak and all. +And whosoe'er compelleth thee to go +A mile, refuse not to go with him two. +Give him that asketh, and from him that may +Have need to borrow, turn not thou away. +Ye've heard, 'twas said: That thou shalt love thy friend +And hate thy foe: But let your love extend +Unto your enemies: thus I declare, +Bless them that curse, do good to them that bear +Ill will, and for your persecutors pray, +And them that do reproach you; that you may +Be children of your Father that's in heaven; +For he on good and bad alike hath given +His sun to rise, and in like manner doth +Send rain upon the just and unjust both +For what is your reward, if you love them +That love you? Do not publicans the same? +And if your brethren only you salute, +What more than they do ye? They also do't. +I will therefore that you be perfect, ev'n +As is your Father perfect that's in heaven. + +CHAP. VI. + +Take heed you do not your alms-deed bestow +Before men, purposely to make a shew; +For then there will no recompence be given +Unto you of your Father that's in heaven: +With sound of trumpet do not thou therefore +Proclaim what thou art giving to the poor; +As is the manner of the hypocrites +To do i' th' synagogues, and in the streets;[7] +That men may give them praises. Verily +They have their recompence, I testify. +But when thou dost alms, let thy left hand know +Not what thy right hand is about to do: +That giving secretly, thy Father may, +Who sees in secret, openly repay. +And when thou pray'st be not as hypocrites; +For they love in the corners of the streets, +And in the synagogues to stand and pray, +There to be seen: they've their reward I say. +But thou, when thou dost make thy pray'r, go thee +Into thy closet, shut thy door unto thee, +And there in secret to thy Father cry, +Who seeing thee shall reward thee openly. +But when ye pray use not vain repetitions, +As heathens do, for they think their petitions +Prevail; when they the same do multiply: +Be ye not like to them therefore; for why; +Your Father knows what things you need before +You ask him, on this wise pray ye therefore. + +Our Father which art in heav'n, thy name alone +Be hallowed. Thy glorious kingdom come. +Thy will be done on earth as 'tis in heaven. +Give us this day our daily bread. And ev'n +As we remit our debtors, grant remission +To us. And lead us not into temptation, +But from all evil do thou us deliver; +For th' kingdom, power and glory's thine for ever. +Amen. + +For if you do forgive men that offend, +Your heavenly Father will to you extend +Forgiveness; but if not, nor will he spare, +At any time when you offenders are. +Moreover when you fast beware lest you +Look sad, as hypocrites are wont to do; +For they disguise their faces, that they may +Appear to fast: they've their reward I say. +But thou, when thou dost fast, anoint thine head +And wash thy face, that undiscovered +Thy fasting may be unto men, but rather +That thou be seen in secret of thy Father: +And then thy Father, who in secrecy +Beholds thee, shall reward thee openly. +Lay not up treasure for yourselves in store +Upon the earth, where moth and rust devour, +And where by thieves you may be quite bereaven. +But lay up treasure for yourselves in heaven, +Where neither moth, nor rust, nor thieves can enter: +For where's your treasure there your hearts will centre. +The eye's the light o' th' body, which if right +Then thy whole body will be full of light: +But if thine eye be evil, then there will +A total darkness thy whole body fill. +If therefore all the light that is in thee +Be darkness, how great must that darkness be? +No man can serve two masters, either he +Will hate one, and love t'other, or will be +Faithful to one, and t'other will forego. +Ye cannot serve both God and mammon too. +Take no thought therefore for your life, I say, +What you shall eat or drink; or how you may +Your bodies clothe. Is not the life much more +Than meat; Is not the body far before +The clothes thereof? Behold the fowls o' th' air, +Nor sow nor reap, nor take they any care; +How they provision into barns may gather; +Yet they are nourish'd by your heavenly Father: +Are ye not worth much more? Which of you can +By taking thought add to his height one span? +And why for raiment are ye taking thought? +See how the lilies grow; they labour not, +Nor do they spin; yet Solomon, I say, +In all his pomp, had no such gay array. +If in the field God so doth clothe the grass, +Which is to-day, and doth to-morrow pass +Into the oven, shall he not therefore +O ye of little faith, clothe you much more? +Take no thought therefore, saying, What shall we eat, +Or drink, or where shall we our raiment get: +(For thus the heathen people use to do) +For that you need them doth your Father know. +But seek God's kingdom, and his righteousness +First, and then all these things you shall possess. +Be not then exercis'd with care and sorrow, +In making preparation for the morrow; +The morrow shall things for itself prepare: +Sufficient to the day is each day's care. + +CHAP. VII. + +Judge not that you may not be judg'd; for even +As you pass judgment, judgment shall be giv'n: +And with such measure as you mete to men, +It shall be measured unto you again. +And why dost thou take notice of the mote +That's in thy brother's eye; but dost not note +The beam that's in thine own? How wilt thou say +Unto thy brother, let me take away +The mote that's in thine eye, when yet 'tis plain +The beam that's in thine own doth still remain? +First cast away the beam, thou hypocrite, +From thine own eye, so shall thy clearer sight +The better be enabled to descry, +And pluck the mote out of thy brother's eye. +Give not to dogs the things that are divine, +Neither cast ye your pearls before the swine +Lest that they should their feet them trample under, +And turn upon you, and rend you asunder. +Ask, and obtain; seek, and ye shall find; do ye +Knock, and it shall be opened unto ye: +For he that seeks, shall find; that asks, obtain, +And he that knocks, shall an admittance gain. +Or what man is there of you, if his son + +Shall ask him bread, will he give him a stone? +Or if he ask a fish, will he bestow +A serpent? If then ye being evil know +To give your children good gifts, how much rather +To them that ask him shall your heav'nly Father. +Then what you wou'd men shou'd to you, so do +To them: for that's the law and prophets too. +Enter in at the strait gate, for the road +That doth unto destruction lead, is broad; +And wide the gate; and many there be that +Enter therein: because strait is the gate, +And narrow is the way that is inclin'd +To life, and which there are but few that find. +False prophets shun, who in sheep's clothes appear, +But inwardly devouring wolves they are: +Ye by their fruits shall know them. Do men either +Pluck grapes of thorns, or figs or thistles gather? +Even so each good tree good fruit will produce; +But a corrupt tree fruit unfit for use: +A good tree cannot bring forth evil food, +Nor can an evil tree bear fruit that's good: +Each tree that bears not good fruit's hewn down +And burnt, thus by their fruits they shall be known. +Not every one that saith Lord, Lord, but he +That doth my heav'nly Father's will shall be +An heir of heaven: many in that day +Will call Lord, Lord, and thus to me will say; +Have we not prophesied in thy name? +Cast devils out, done wonders in the same? +And then will I profess I know you not; +Depart from me ye that have evil wrought. +Whoso therefore these sayings of mine doth hear, +And doth them, to a wise man I'll compare, +The which upon a rock his building founded, +The rain descended and the floods surrounded, +The winds arose, and gave it many a shock, +And it fell not, being founded on a rock. +And ev'ry one that hears these sayings of mine, +And not to do them doth his heart incline, +Unto a foolish man shall be compar'd; +Who his foundation on the sand prepar'd: +The rain descended and the floods were great, +The winds did blow, and vehemently beat +Against that house; and down the building came, +And mighty was the downfall of the same. +And now when Jesus thus had finished +His sayings, the people were astonished +Thereat: for not as do the scribes taught he +Them, but as one that had authority. + + + +THE PROPHECY OF JONAH + +CHAP. I. + +Now unto Jonah, old Amittai's son, +Thus did the word of the Almighty come, +And said, Arise, go thou forthwith and cry +'Gainst that great city Nineveh; for why, +The sins thereof are come up in my sight. +But he arose, that he to Tarshish might +Flee from God's presence; and went down and found +A ship at Joppa unto Tarshish bound: +He paid the fare, and with them went on board +For Tarshish, from the presence of the Lord. +But the Almighty a great wind did raise, +And sent a mighty tempest on the seas, +So that the ship was likely to be broken. +Then were the mariners with horror stricken; +And to his God they cried every one; +And overboard was the ship's lading thrown +To lighten it: but down into the ship +Was Jonah gone, and there lay fast asleep. +So to him came the master and did say, +What meanest thou, O sleeper! rise and pray +Unto thy God, and he perhaps will hear, +And save us from the danger that we fear. +Then said they to each other, Come let's try, +By casting lots, on whom the fault doth lie, +In bringing all this evil now upon us. +So they cast lots, and the lot fell on Jonas. +Then said they, We entreat thee let us know, +For whose cause we this evil undergo, +Whence comest thou? What is thine occupation? +What countryman art thou? And of what nation? +And unto them himself he did declare, +And said, I am an Hebrew, and do fear +The living Lord, the God of heaven, who +Alone hath made the sea and dry land too. +Then were the men exceedingly afraid; +And, wherefore hast thou done this thing? they said: +(For they did understand he did forego +God's presence, for himself had told them so.) +What shall we do unto thee, then they said, +That so the raging of the sea be stay'd? +(For it did rage and foam.) Take me, said he, +And cast me overboard into the sea; +So shall the sea be calm, for on my score + +I know it is, that thus the waves do roar. +Nevertheless they rowed hard to gain +The land, but all their labour was in vain; +So much against them did the tempest beat. +Wherefore they the Almighty did entreat, +And said, We do beseech thee, and we pray, +O Lord, that thou would'st not upon us lay +The charge of guiltless blood, nor let it be, +That now we perish, on th' account that we +Take this man's life away; for thou alone +As it hath pleased thee, O Lord, hast done. +So they took Jonah up, and to the seas +Committed him, then did the tempest cease. +Then did the dread of the great God on high, +Seize on the mariners exceedingly. +And they did offer up a sacrifice, +And vowed vows unto the Lord likewise. +And now the Lord for Jonah did contrive +A mighty fish, to swallow 'im up alive, +And in the fish's belly for the space +Of three days and three nights, poor Jonah was. + +CHAP. II. + +Unto the Lord his God then Jonah pray'd +Out of the belly of the fish, and said, +By reason of affliction, which lay sore +Upon me, I the Lord God did implore, +And he gave ear; and from Hell's Belly I +Cry'd unto thee, and thou, Lord, heard'st my cry: +For thou into the deep hadst cast me out, +And there the floods did compass me about; +In the midst of the sea, thy waves were sent, +And all thy billows which my head o'erwent. +Then said I though thy presence hath forsook +Me, to thy holy temple will I look. +The waters compassed about my soul, +And the great deeps did round about me roll, +The weeds were wrapt about my head, I went +Down to the bottom of the element; +The earth with her strong bars surrounded me, +Yet thou, O Lord, from death hast set me free. +When my soul fainted, on the Lord I thought, +And to thee, to thy temple then was brought +My prayer. They their own mercies do despise, +Who have regard to lying vanities. +But with the voice of my thanksgiving, I +Will offer sacrifice to thee on high, +And pay my vows which I have vow'd, each one, +For why? Salvation's of the Lord alone. +And now the fish, as God did give command, +Did vomit Jonah out upon dry land. + +CHAP. III. + +And now the second time to Jonah came +God's word, and said, Arise, go and proclaim +To that great city Nineveh, what +Have heretofore commanded thee to cry. +So Jonah rose up, and prepar'd to go +To Nineveh, as God had bid him do. +(Now was the city Nineveh so great, +That it was three days' journey long complete) +And as into the city Jonah made +His first day's journey, he cry'd out and said, +When forty days shall be expired and past, +This city Nineveh shall be laid waste. +Then did the Ninevites with one accord, +Believe this was the message of the Lord; +And did proclaim a fast, and every one, +From greatest to the least, put sackcloth on: +For to the king this news was quickly flown, +And he arose, and came down from his throne, +And having laid aside his robes of state, +He put on sackcloth, and in ashes sate: +And issuing out his royal proclamation, +And through the city making publication +Thereof (being by the king and council sign'd) +A solemn and a general fast enjoin'd; +And said, I will, that neither man nor beast, +Nor flock, nor herd, shall their provision taste: +But let them all put sackcloth on and cry +Unto the Lord with greatest fervency; +Yea, let them all their evil ways refrain, +And from the violence which they retain. +Who knows if God will yet be pleas'd to spare, +And turn away the evil that we fear? +And God beheld their works, and saw that they +Had turned from the evil of their way. +And God turn'd from his wrath, and did revoke +The dreadful judgment whereof he had spoke. + +CHAP. IV. + +But hereat Jonah was extremely vext, +And in his mind exceedingly perplext: +And to the Lord his God he pray'd, and said, +O Lord, I pray thee, was not I afraid +Of this, when I was yet at home? Therefore +I unto Tarshish took my flight before: +For that thou art a gracious God I know, +Of tender mercy, and to anger slow, +Of great compassion, and dost oft recall +The evil thou dost threat mankind withal. +Now therefore, Lord, I earnestly do pray +That thou would'st please to take my life away, +For I had better die than live. Dost thou +Do well, said God, to be so angry now? +So then out of the city Jonah went, +And on the east side of it made a tent,[8] +And underneath the shade thereof he sate, +Expecting what would be the city's fate. +And over Jonah's head behold the Lord +Prepar'd, and caused to come up a gourd +To shadow him, and ease him of his grief; +And Jonah was right glad of this relief. +But God a worm sent early the next day, +Which smote the gourd; it withered away: +And when the sun arose, it came to pass, +That God a vehement east wind did raise; +Besides the sun did beat upon his head, +So that he fainted, saying, Would I were dead, +For it is better for me now to die, +Than thus to lead my life in misery. +And to distressed Jonah, said the Lord, +Dost thou well to be angry for the gourd? +And he unto the Lord made this reply, +I do well to be angry e'en to die. +Thou hast had pity, Jonah, on the gourd, +For which thou didst not labour, said the Lord, +Nor madest it to grow, which also came +Up in a night, and perish'd in the same. +And should not I extend my gracious pity +To Nineveh, so populous a city, +Where more than six score thousand persons dwell, +Who 'twixt their right hand, and their left can tell +No difference, wherein are also found +Cattle which do in multitudes abound. + + + +THE LIFE OF JOSEPH, +TAKEN OUT OF THE LATTER PART OF THE BOOK OF GENESIS. + +CHAP XXXVII. + +When Jacob from his brother Esau fled, +He by the hand of providence was led +To Padan-aram, in Assyria, where +He serv'd his uncle Laban twenty year; +During which time he was in all things blest, +And with a num'rous issue 'mongst the rest: +Amongst whom none so pleasing in his sight +As Joseph was, who was his chief delight: +Who by the time that Jacob was return'd +Into the land, where's fathers had sojourn'd, +Was full arrived at seventeen years of age; +And by his hopefulness did then presage, +He was endued with a noble mind, +That would to virtuous actions be inclin'd; +For being sent to feed his father's flock, +Among his brethren he great notice took +Of what they did, and if in any sort +They did amiss, he thereof made report +Unto his father, and did thus create +His father's favour, but his brethren's hate. +His father loved him better than the rest, +As being the son wherewith his age was blest. +And that his kindness might the more appear, +Made him a party colour'd coat to wear. +But as it often haps, his father's love +Did in his brethren greater hatred move. +But that which most incens'd them was his dreams, +By which, in a prophetic way, he seems +Their low submission, and his future state +Of greatness plainly to prognosticate. +For to his brethren thus his dreams he told, +And said, As we were binding sheaves, behold, +My sheaf arose and stood up in the field, +And all your sheaves stood round about, to yield +Obeisance unto mine: And what, must we +Indeed, say they, be subject unto thee? +Their wrath increas'd, this added to his crime. +And Joseph dreamed yet a second time; +And said, Behold, I saw the sun and moon, +And the eleven stars to me fall down. +At which his father highly was offended, +And for these words, the lad he reprehended, +And said, Fond youth, dost thou pretend to shew +That I, thy mother, and thy brethren too, +Must all submit to thee? Thou dost but dream: +But Jacob kept his words, and thought of them. +Now Jacob's sons did feed their flocks in Shechem, +And he desired Joseph to go seek them, +And find them out, and come again and tell +If all things with them and their flocks were well. +So Joseph went, and wander'd here and there, +But could not find out where his brethren were, +Until a man had told him their intent +Of going to Dotham, where he also went. +And when his brethren at a distance saw him, +They held a consultation how to slay him, +And said, Here comes the dreamer, we shall see +What the event of all his dreams will be; +For we will kill, and in a pit will hide him, +And say some beast or other hath destroy'd him. +But Reuben somewhat tend'rer than the rest, +Endeavour'd to persuade them to desist +From murder, saying, Into this pit let's cast him, +And this he said in hopes to have releas'd him. +And now when Joseph came not dreading ought, +They stript him of his party colour'd coat, +And led him to a pit that was hard by, +And threw him into't, but the pit was dry. +And sitting down to eat, they chanc'd to spy, +A company of Ishmaelites pass by, +Who with balm, myrrh, and spice, their camels lading, +From Gilead came, and were to Egypt trading. +Then Judah said, 'Twill do us little good +To slay our brother, and conceal his blood; +Come therefore, brethren, be advis'd by me, +Let's sell him to these Ishmaelites, for he +Is our own flesh, and 'tis a cruel deed, +To kill him, and to this they all agreed. +Their brother then out of the pit they hale, +And to these merchants offer'd him to sale: +Who, him for twenty silver pieces bought, +And with them to the land of Egypt brought. +But Reuben, ignorant of what was done, +Came to the pit, and seeing the lad was gone, +He rent his clothes in a great consternation, +Returning back with heavy lamentation. +And now that they might make their story good +They kill'd a kid, and dipped in the blood +Their brother Joseph's coat, and home they came, +And to their father's view expos'd the same, +And said, This we have found, now thou dost know +Whether it be thy son's coat, yea or no. +And Jacob knew the coat full well, and said, +Now hath some evil beast devour'd the lad; +Joseph is torn in pieces without doubt, +For, too, too well I know this is his coat. +He rent his clothes, and putting sackcloth on, +He for a long time mourned for his son. +His children striving to assuage his grief +Endeavour'd to administer relief: +But he refus'd, and said, Since he is gone, +I will in sorrow to the grave go down. +Such lamentation made he for his son. + +CHAP. XXXIX. + +And now these merchants, sons of Ishmael, +Again did poor afflicted Joseph sell, +To an Egyptian, named Potiphar, +The captain of King Pharaoh's men of war. +And God was with him, and did greatly bless, +And crown his undertakings with success. +Whereof his master being well aware, +Committed all he had to Joseph's care; +And made him overseer of his house, +And, from the time his master us'd him thus, +The Lord was pleas'd to give him to partake, +So many blessings, e'en for Joseph's sake: +Of that with plenty he was hedg'd about, +And prospered within door and without. +Such was his master's love, and he so just, +That all things were committed to his trust. +Now Joseph was grown up to manly stature, +Of goodly presence, and most comely feature. +Wherefore his mistress, with a lustful eye, +Beheld his beauty, and resolv'd to try, +If to unchaste embraces she could gain +The youth, but her endeavours prov'd in vain: +For he refus'd, and said, My master knows +In all the house of nothing that he owes,[9] +For his concerns are all at my dispose: +There's not a thing that he hath kept from me +But all is in my hand, save only thee; +Then how can I commit so foul a fact, +And the displeasure of my God contract? +Yet still she sued, and still did he deny her, +Refusing to be with her, or lie by her. +Now on a time when all the men were gone +Out of the house, and she was left alone: +And Joseph at that instant coming in, +About some business he'd to do within; +She took advantage of their being together, +And held his clothes to force him to lie with her. +But Joseph strove, and from her hands got loose, +And left his coat, and fled out of the house. +And when she saw that he had made's escape, +She call'd her servants, and proclaim'd a rape: +Come see now how this Hebrew slave, said she, +Your master's favourite, hath affronted me. +He came to violate my chastity, +And when he heard that I began to cry, +And call for help, afraid lest you should find him, +He's fled, and left his garment here behind him. +And now to give her words the greater credit, +Until her husband's coming home, she hid it, +To whom she spake, and said, Why hast thou brought +This Hebrew here, to set me thus at nought? +The slave attempted to defile my bed, +And when I cry'd, he left his coat and fled, +See here it is. Which when he saw, and heard +The heavy accusation she preferr'd, +He was exceeding wroth at his behavior, +And utterly cashier'd him from his favour; +Nay more, he cast him into prison, where +In fetters bound, King Pharaoh's pris'ners were. +But Joseph's God, who never yet forsook +Him in extremity, was pleas'd to look +With great compassion on his injuries, +And gave him favour in the keeper's eyes; +So that he was entrusted with the care +And charge of all the pris'ners that were there: +All were committed unto Joseph's hand, +And what was done, was done at his command. +The prison-keeper took no care at all, +Of ought that he entrusted him withal; +Because he saw that God was with him, and +All things did prosper that he took in hand. + +CHAP. XL. + +And now, whilst Joseph in confinement lay, +It came to pass upon a certain day, +That Pharaoh King of Egypt, being wroth +With his chief butler, and chief baker both, +For their offences, put them both in ward, +In the house of the captain of the guard: +Into the place where Joseph was confin'd, +Unto whose custody they were resign'd; +And he attended on them in the prison. +And there they were continue'd for a season, +During which time it chanced both of them +Did in the same night dream each man his dream: +Which dreams, according to interpretation, +Had to themselves particular relation. +And Joseph coming early the next day, +Into the room where Pharaoh's servants lay, +Beheld their countenances much dejected: +Wherefore he said, What evil hath effected +This melancholy frame, what is't that causes +These marks of discontentment in your faces? +Then said they, We have dream'd each man his dream, +And there is no man to interpret them. +Then Joseph said, Your dreams to me make known. +Interpretations are from God alone. +Then unto Joseph the chief butler told +His dream, and said, Methought I did behold +A vine, whereon three branches did appear, +Which seem'd to bud, to blossom, and to bear +Clusters of full ripe grapes, which to my thinking +I press'd into the cup for Pharaoh's drinking. +And Joseph said, Thy dream doth signify, +Thou shalt enjoy thy former dignity: +The branches which thou sawest are three days, +In which King Pharaoh will his butler raise +And to thy place again will thee restore, +And thou shalt serve him as thou'st done before: +But do not, when it shall be well with thee, +Forget me, but show kindness unto me, +And unto Pharaoh represent my case, +That I may be deliver'd from this place; +For I was stol'n out of the Hebrew's land, +And also here am wrongfully detained. +Then the chief baker having understood, +That the interpretation was so good, +He told his dream to Joseph too, and said, +Lo, I had three white baskets on my head, +And in the uppermost there seem'd to be, +Of baked provision, great variety, +Fit for King Pharaoh's table, and there came +A flock of birds, and seem'd to eat the same. +And Joseph said, Thy dream portends thy fall, +For at the end of three days Pharaoh shall +Lift up thy head, and hang thee on a tree, +So that the birds shall feast themselves on thee. +And on the third day Pharaoh made a feast +Unto his servants, and among the rest +The butler and the baker were brought forth, +The day being kept in memory of his birth. +And to his place King Pharaoh did restore +His butler, and he served him as before. +But the chief baker he condemn'd to die, +According unto Joseph's prophecy. +Yet though the butler had regain'd his place, +He was unmindful of poor Joseph's case. + +CHAP. XLI. + +And now when two years' time was fully past, +And Joseph from confinement not releast, +It came to pass that Pharaoh dream'd, and +He seemed by a river-side to stand, +Whence he seven fat well-favour'd kine beheld, +Come up and grazed in the neighbouring field. +And after them there came up seven more, +Lean and ill-favour'd, and did soon devour +The seven fat kine which came up just before. +So Pharaoh 'woke, and mus'd awhile, and then +Soon as his sleep his dream returned again: +Wherein he saw upon one stalk there stood +Seven ears of corn exceeding rank and good, +And seven others, with the east wind blasted, +And withered, sprang up, and quickly wasted +The seven good ears, and quite devour'd them: +And Pharaoh 'woke, and lo, it was a dream. +And in the morning he was discontent, +And for the wise men and magicians sent, +To ease his mind; but there was none of them +That could interpret to the king his dream. +Then the chief butler, making his address +Unto King Pharaoh, said, I now confess +My former faults, for when the king was wroth +With his chief butler, and chief baker both, +It pleased him, to put us both in ward, +In the house of the captain of the guard: +And in one night we dream'd a dream, each one +According to 's interpretation: +And there was then an Hebrew there in ward, +A youth that serv'd the captain of the guard: +To whom we told whereof we had been dreaming, +And he interpreted to us the meaning; +And what he said fell out accordingly, +Me he restored to my dignity, +But told the baker he should surely die. +Then Pharaoh sent a messenger in haste, +And Joseph from the dungeon was releas'd: +And having shav'd himself and chang'd his clothes, +Into the presence of the king he goes. +To whom King Pharaoh said, I have been told +Thou canst the meaning of a dream unfold: +Now I have dream'd a dream, and there is none +Can give me the interpretation. +And Joseph said, I cannot do this thing +Myself, but God shall answer thee, oh king. +Then Pharaoh said to Joseph, In my dream, +As I stood by a river's side, there came +Up from the river seven well-favour'd kine, +And fed upon the banks, all fat and fine, +And after them there came up seven more, +Lean and ill-favour'd, and exceeding poor: +Such as the land of Egypt never bred, +And on the seven well-favour'd kine they fed, +And eat them up, but 'twas not to be seen +That they had eat them, they look'd still so thin. +So I awoke, and mus'd awhile, and then +Soon as my sleep, my dream return'd again; +Wherein I saw upon one stalk there stood +Seven ears of corn, exceeding rank and good: +Then seven others, with the east wind blasted, +And withered, came up, and quickly wasted +The seven good ears, and quite devoured them. +And being unsatisfied about my dream, +I sought unto the wise men of the nation, +But they could give me no interpretation. +And Joseph said, Thy dream, oh king! is one, +God shews to Pharaoh what he will have done. +The seven fat kine and seven good ears agree +To shew, seven years of plenty there shall be. +The seven lean kine, and seven blasted ears, +Denote there shall be famine seven years. +This I declare to Pharaoh, God doth shew +To thee, oh king! what he's about to do. +Behold seven years of plenty are at hand, +Which shall be very great throughout the land. +And after them seven years of famine shall +Arise, and shall consume the land, and all +The former plenty shall not be perceiv'd, +So much the land with famine shall be griev'd. +And since the dream was doubl'd to the king, +It is because God hath decreed the thing, +And on this land the same will shortly bring: +Now therefore if I may the king advise, +Let him look out a man discreet and wise, +And make him overseer of the land: +And substitute men under his command +To gather a fifth part for public use, +Of what the seven plenteous years produce; +And in the cities lay it up for store, +Against the famine in the land grows sore; +And let it be repos'd in Pharaoh's hand, +That so the famine may not waste the land. +And when King Pharaoh and his servants heard +The propositions Joseph had preferr'd, +They were acceptable in Pharaoh's eyes, +And in the eyes of all his court likewise: +So that he said, Can such an one be found? +A man in whom God's Spirit doth abound. +And Pharaoh said to Joseph, Forasmuch +As God's great kindness unto thee is such, +As to reveal this thing to thee, I know +No man so wise or so discreet as thou. +Be thou therefore the ruler of the land, +And let my people be at thy command; +Thou shalt in all things be as great as I, +Save only in the royal dignity. +Behold this day I have advanced thee +Said he, to be a man of high degree +Throughout the land. And therewithal the king +Bestow'd on Joseph his own royal ring; +And him with robes of state did richly deck, +And put a chain of gold about his neck, +And in his second chariot made him ride, +And as he past, Bow down the knee they cry'd, +With so great honour was he dignifi'd. +And Pharaoh said moreover, I am king, +No man shall dare to purpose any thing, +Or move his hand or foot in all this nation, +Unless it shall be by thy approbation. +He also gave to Joseph a new name, +And for a wife gave him a princely dame, +Who was the daughter of a priest of fame. +(Now Joseph had attained his thirtieth year, +When he before King Pharaoh did appear.) +And he went out from Pharaoh's presence, and +Began his progress over all the land. +Now in the seven plenteous years, the field +Did its increase in great abundance yield. +And Joseph gather'd all that plenteous crop, +And in th' adjacent cities laid it up: +Which like unto the sand upon the shore, +Did so abound that he could count no more, +Such was the plenty that the earth then bore. +And unto Joseph there was born a son, +Even by the daughter of the priest of On, +Before the years of famine were begun; +The which he call'd Manasseh, for, said he, +God makes me to forget my misery, +And all my father's house. And after him +Was born another he called Ephraim; +For God, saith he, hath made me to possess +Abundance in the land of my distress. +And when the seven plenteous years were gone, +The seven years of famine next came on, +As Joseph said, and there was a great dearth +In every nation throughout all the earth; +But in the land of Egypt there was bread. +And when the people almost famished, +Complained to the king, he bade them go +To Joseph, and whate'er he said to do. +And now the famine daily waxing sore, +Joseph began to bring forth of his store, +Which he had laid up for the public good; +To whom th' Egyptians came and bought their food. +And people from all countries far and near +To Egypt came to buy provision there; +For in all lands the famine was severe. + +CHAP. XLII. + +And now, behold, when Jacob had been told +That there was corn in Egypt to be sold, +He said unto his sons, Why stand ye thus? +Go down to Egypt and buy corn for us; +That so our craving stomachs may be fed, +And not be here and die for lack of bread. +Thus Jacob's ten sons were to Egypt sent, +But Joseph's brother Benjamin ne'er went. +For why, his father said, I will not send him, +Lest peradventure some ill chance attend him. +And Joseph's brethren came among the rest +To buy provision, for they were distress'd. +Now he was governor of all the land, +And all the corn of Egypt in his hand. +Wherefore his brethren, when they came to treat +With him for corn, bow'd down e'en at his feet: +And he no sooner saw them but he knew them, +And show'd himself extremely strange unto them: +And very roughly asked who they were, +From whence they came, and what their bus'ness there. +And they made answer, We thy servants from +The land of Canaan to buy food are come. +Now tho' they knew him not, yet he knew them, +And calling now to mind his former dream, +He said, I do suspect ye're come as spies, +To see in what distress our country lies. +But they reply'd again, My lord, we're come +Only to buy some food to carry home. +Think not thy servants spies, but true men rather, +For we are all the children of one father. +Nay, nay, said he, but ye are come to pry +Into the nation's great necessity. +But they reply'd again, Thy servants are +Inhabitants of Canaan, and declare, +That we're twelve brethren, whom one man begot, +The youngest is at home, and one is not +Well then, said Joseph, hereby shall I know, +Whether ye're spies, as I have said, or no; +Now by the life of Pharaoh do I swear, +Until your brother come I'll keep you here. +Send one of you and fetch the lad to me, +And you shall be confin'd, so shall there be +A proof of what you say before mine eyes, +Or by the life of Pharaoh ye are spies. +Then he for three days put them all in ward, +And on the third day said, I have regard +To equity, therefore if ye are true +And honest men, do this; let one of you +Be bound in prison here, and let the other +Go carry corn home and bring me your brother; +So shall ye be approv'd and shall not die. +And they prepared to do accordingly. +And as they were discoursing to each other, +They said, We were in fault about our brother, +In that we saw his soul in great distress, +And yet were so exceeding pitiless, +As not to hearken to his earnest cries: +This is the cause of these our miseries. +And Reuben said, You know I did forewarn, +And beg that you would do the child no harm; +But you would not do then as I desir'd, +And now his blood is at our hands requir'd. +Thus they discours'd about the cause that brought +Their present trouble, but they little thought +That Joseph knew of what they did confer, +Because he spake by an interpreter. +And he being moved at their words withdrew +To weep, and then returned to renew +His former talk; and choosing Simeon out, +Before them all he bound him hand and foot. +And gave command to fill their sacks with grain, +And to restore their money to 'em again; +And for their journey gave them food to eat; +In such sort Joseph did his brethren treat. +Then with their asses laden towards home +They went, and when into their inn they come +As one of them his sack of corn unty'd, +To give his ass some provender, he spy'd +His money in his sack again return'd; +Wherefore he call'd his brethren and inform'd +Them that his money was returned back. +Behold, said he, it is here in my sack. +On sight whereof their hearts were sore dismay'd, +And being very much affrighted said, +What is the thing that God's about to do, +That we do thus these troubles undergo? +Then coming to their father they related, +After what sort they were in Egypt treated: +And said, the man that's lord of all the land, +And hath the store of corn all in his hand, +Spake roughly to us, and affirm'd that we +Were come the weakness of the land to see. +To whom we said, We are all honest men; +We are twelve brethren, whereof here are ten, +And two elsewhere, all which one man begot, +The youngest's with our father, one is not. +Then said the ruler of the land, Hereby +Shall I make proof of your integrity: +Let one of you continue here with me, +And take provision for your family; +And get you gone and bring the youngest hither, +That so I may be satisfied whether +Ye are true men, as you make protestation, +Then I'll release him, and give toleration +To you to come and traffic in the nation. +And now behold as they their sacks unloos'd +To empty out their corn, there was unclos'd +In each man's sack his money therein bound, +As when they came from home, which when they found, +Both they and their old father were afraid; +And to his sons afflicted Jacob said, +You of my children have bereaved me, +Joseph and Simeon now do cease to be; +And of my Benjamin you would deprive me, +These things do ev'n into distraction drive me. +Then Reuben said, My father I resign +To thy disposing these two sons of mine; +Give me the lad, and let them both be slain, +If I do not return him safe again. +But he reply'd, I will not let him go, +For why his brother is deceas'd you know; +And if upon the way some evil thing +Should happen to the lad, you then will bring +These my grey hairs with sorrow to the grave; +For he's the only comfort that I have. + +CHAP. XLIII. + +And now the famine still continuing sore, +And having spent all their late purchas'd store, +Their father bids them to go down for more +To whom when Judah had himself address'd, +He said, The man did solemnly protest, +If we without our brother came again, +To seek his face would be for us in vain: +If therefore thou wilt send him, well and good, +Then will we willingly go down for food; +But if thou wilt not, we must let thee know, +We are resolved that we will not go: +For, as I said before, the ruler swore +Without him we should see his face no more. +Then Israel said, Why were you so unkind +To say you had a brother left behind? +The man, said they, was so inquisitive, +He asked if our father were alive, +Or if we had a brother, whereunto +Accordingly we answer'd, could we know +If he would bid us bring the lad or no? +Moreover Judah to his father said, +If thou wilt but entrust me with the lad, +We will begone, that so both thou and we +May be preserved with our family: +I will be surety for him, if I fail +To bring him back, on me the blame entail; +For if we had not lingered, we had been +By this time here the second time again. +Well then, said Isr'el, if it must be so, +My sons, take my advice before you go; +Provide some of the best fruits of the land, +To give the man a present from your hand; +Balm, myrrh, and spices, and a little honey, +Some nuts and almonds, and take double money, +For peradventure it was a mistake, +In that our money was returned back. +And take your brother Benjamin and go, +And God Almighty grant the man may shew +You mercy, that you may bring back again +Your other brother, and my Benjamin, +And if I am bereav'd, so have I been. +Then did the men prepare the present, and +They took their money double in their hand +With Benjamin, and down to Egypt went, +Who unto Joseph did themselves present. +Who, when he saw that Benjamin was come, +Order'd his steward to conduct them home, +And to provide a dinner, for, said he, +I do intend these men shall dine with me. +Then did the steward as his master said, +And brought them home, whereat they were afraid, +And said, The man hath caus'd us to come in, +Because our money was return'd again; +To take occasion now to fall upon us, +And make us slaves, and take our asses from us. +Unto the steward they drew nigh therefore, +And thus communed with him at the door: +O sir, say they, we came at first indeed +To buy provision to supply our need; +And in our inn as we our sacks unloos'd, +We found our money therein all inclos'd +In its full weight, whereat surpris'd with fear, +Not knowing who had put our money there, +We now have brought it in full weight again, +And other money too, to buy more grain. +Peace, peace, said he, let not fear seize upon you +For I had the disposing of your money: +God, unto whom you and your father bow, +Hath giv'n you treasure in your sacks I trow. +And then releasing Simon, who had been +Confin'd in Joseph's house, he brought them in +And set them water, and they wash'd their feet; +And gave their asses provender to eat. +Then they made ready, against Joseph came, +Their gifts, in order to present the same +At noon; for they were told he did design +To have their company with him to dine. +And now when Joseph was returned home, +Into his presence they with rev'rence come, +And brought their presents in and laid before him, +And fell down at his feet for to adore him. +Then he inquired if they all were well, +And said, When you were here I heard you tell +Of an old man, your father, how does he? +Is he in health, or doth he cease to be? +Whereto in humble sort they thus reply'd, +Thy servant, ev'n our father, doth abide +In perfect health, which having said, +They bowed their heads and great obeisance made. +And Joseph viewing Benjamin his brother +(They being both the children of one mother) +He asked if he were the lad of whom +They spake, then said, God give thee grace, my son. +Then making haste to find a secret place +To weep, because his bowels yearn'd apace +Upon his brother, to his chamber went, +Where having giv'n his troubled spirits vent, +He washed his face, and did himself refrain, +And to his brethren then came forth again, +And bade his servants they should set on bread. +At his command the tables were all spread; +One for himself, and for his friends another, +And for the Egyptians one apart from either, +That so they might not eat bread altogether; +For it is held a great abomination +For them to eat among the Hebrew nation, +And they were placed as their age required, +The eldest first, whereat the men admired. +And from his table Joseph sent them messes; +But in a larger manner he expresses +To Benjamin his kindness, which was such, +That he appointed him five times as much +As to the rest: and they drank plenteously, +Till they were merry in his company. + +CHAP. XLIV. + +And to his steward Joseph spake, and said, +Give these men corn as much as they can lade; +And in their sacks bind each man's money up, +And in the youngest's put my silver cup +Besides his money: and he made haste and did +According as his master had commanded. +And in the morning by the break of day, +With asses laden they were sent away: +And now, e'er they had scarce the town's end pass'd, +He sent his steward after them in haste, +And said, Go, follow them, and ask them why +They have dealt by me so ungratefully? +And say unto them, You have done great evil +To rob my master, who hath been so civil, +And steal the cup wherein he drinks his wine; +Is it not it whereby he doth divine?[10] +Then he pursu'd and quickly overtook +Them, and these very words to them he spoke. +To whom they said, Why hath my lord such thought? +Oh, God forbid that we should be so naught;[11] +Behold, thou know'st we brought the money back +The which we found bound up in each man's sack, +Which shews that we had no design to cheat; +How then should we now steal your master's plate? +With which of us thy servants it is found +Let him be slain, and we to slavery bound. +Now as you say, said he, so let it be, +He shall be bound, but you shall all go free. +Then they unladed ev'ry man his beast, +And to his view expos'd their sacks in haste. +And he from first to last them searched round, +And lo, the cup on Benjamin was found: +Thereat surpris'd, each man his garment rent, +And lade his beast, and back again they went. +And now when Judah and the rest were come +To Joseph's house, (for he was yet at home) +They fell before him to the ground, to whom +He said, What deed is this that you have done? +Are you not sensible that such a one +As I, can certainly thereof make trial? +Then Judah said, My lord, there's no denial: +We cannot clear ourselves. The Lord hath sent, +For our misdeed, this heavy punishment. +Behold, to be thy slaves we all are bound, +Both we, and he on whom the cup was found. +Then Joseph said, The Lord forbid that I +Should exercise so great severity: +For he with whom 'tis found, and he alone +Shall be my servant, you may all be gone. +Then unto Joseph, Judah drawing near, +Said, O my lord! I pray be pleas'd to hear +Thy servant speak, and be not angry now, +For as King Pharaoh is ev'n so art thou. +My lord did bid thy servants to discover +Whether we had a father or a brother; +And we made answer that thy servants had +An ancient father and a little lad, +The child of his old age, who was our brother, +And he the only child left of his mother, +His brother being dead; and that this lad +Was all the comfort that our father had. +Then thou wert pleas'd to bid thy servants bring +The lad, that thou might'st have a sight of him. +And we made answer, if the lad should leave +His father, it would bring him to his grave: +And thou didst then protest it was in vain +For us without him to come here again. +Then towards home thy servants went their way, +And told our father what my lord did say. +And in a while, when all our corn was spent, +Thy servant, ev'n our father, would have sent +To buy more food; to whom thy servant said, +We cannot go except thou send the lad. +Because the man did solemnly declare, +Unless we brought him we should not come there. +And then thy servant, ev'n our father, said, +Ye know that by my wife two sons I had, +And one of them went forth and came no more, +Which made me think some beast did him devour. +And if I now should also condescend +To let this go, and mischief should attend, +You will with sorrow bring me to my end. +When to my father I shall come therefore, +And he shall see that I do not restore +The lad again, he certainly will die, +(Since in his life my father's life doth lie) +And we shall bring him to his grave thereby. +For I became a surety for the lad +Unto my father, unto whom I said, +If I do not in safety him deliver, +Then let me bear the blame to thee for ever. +I humbly pray thee, therefore, to accept +Me in his stead, and let me here be kept +My lord's bond-slave, and let the lad go free: +For how can I, thy servant, bear to see +The evil that shall on my father come, +If that the lad return not safely home. + +CHAP. XLV. + +Then Joseph, who by no means now could hide +His brotherly affection longer, cry'd, +Put all men forth; and he was left alone +When to his brethren he himself made known. +Then Joseph weeping lifted up his voice +So loud, that Pharaoh's servants heard the noise. +And to his brethren did himself discover, +And said, Lo! I am Joseph your own brother; +And doth my father live? Whereat amaz'd, +They could not speak, but at each other gaz'd. +Then Joseph said, Come near, I pray, behold, +I am your brother Joseph whom ye sold +To Egypt, be not grieved now therefore, +Nor vex yourselves, for God sent me before +To save life; for these two years there hath been +A famine, and five more to come, wherein +Seed time nor harvest shall at all be seen. +The Lord, I say, hath sent me to provide +A place, and strangely save your lives beside. +So now ye sent me not, but it was rather +The Lord, and he hath made me as a father +Unto the king, lord of his household, and +A ruler over all this spacious land. +Unto my father, therefore, go your way, +And tell him, Thus doth thy son Joseph say: +The Lord hath rais'd me to a high degree +In Egypt, tarry not, but come to me, +And thou shalt dwell in Goshen and be nigh me, +And with provision there will I supply thee; +Both thou and thine, flocks, herds, and all thou hast, +(For yet these five years will the famine last) +Lest otherwise, provision being scant, +Thou and thy family may come to want. +Behold, both you and Benjamin my brother +Do see that it is I and not another. +Go tell my father this amazing story, +And bring him hither to behold my glory. +Then falling on his youngest brother's neck, +And he on his, they o'er each other wept. +And to the rest he did likewise, wherefore +They now were more familiar than before. +And now whilst they discoursed, the report +Of their arrival came to Pharaoh's court, +And he was pleas'd thereat, wherefore he said +To Joseph, let thy brethren straightway lade +Their beasts with corn, and thus unto them say, +Unto your native country haste away, +And fetch your father, and your households, and +I'll feed you with the good things of the land; +And since you are commanded by the king, +Take wagons with you hence wherein to bring +Your wives, your little ones, and come down hither, +Your father, you and yours altogether; +And never heed to bring your household stuff, +For here in Egypt you shall have enough. +Then did the Isr'elites accordingly: +And Joseph ordering them a large supply +Of necessaries for their journey, sent +Wagons according to the king's intent. +And to each man he gave a suit of clothes, +But on his brother Benjamin bestows +Five suits, and as a token of his love, +A sum of money over and above. +And thus he sent ev'n for his father's use, +Of the best things that Egypt did produce, +Ten asses load, and ten she asses load +Of bread and meat, to spend upon the road. +Then sending them away, he said, I pray +See that you do not fall out by the way. +And leaving Egypt with their num'rous train, +Unto their father they returned again: +To whom, as soon as e'er they did arrive, +They said, Our brother Joseph's yet alive, +And lord of all the land, which sore dismay'd +Him, for he scarce believed what they said. +Then they of all that pass'd gave him relation. +And shewed the wagons for a confirmation +Which being manifest before his eyes, +He rais'd himself, and said, It doth suffice; +Joseph my son is yet alive, and I +Will go to see him once before I die. + +CHAP. XLVI. + +Then Isr'el setting forward on his way +With all his household, came to Beersheba; +And offer'd sacrifice there to implore +The God his father Isaac did adore. +And in the visions of the night God spake +To him, and said, Fear not to undertake +This journey into Egypt, for I am +The God of thy forefathers, Abraham +And Isaac; to the land of Egypt I +Will go with thee, and there will multiply +Thy offspring, and of thee will surely make +A mighty nation, and will bring thee back; +And thy son Joseph there thine eyes shall close. +After which vision he from thence arose, +And in the wagons which King Pharaoh sent, +He and his family to Egypt went: +His sons, their wives and children, and the rest +Of their concerns, whereof they were possest +When they in Canaan dwelt, and they were then +No more in number but threescore and ten. +And when to Egypt Israel drew near +He sent before him Judah, to prepare +His way to Goshen, which when Joseph heard, +Immediately his chariot he prepar'd; +And unto Goshen he directly went, +And to his father did himself present: +And being over-joy'd fell on his neck, +And for a good while thereupon he wept. +Then Jacob said, Since thou yet liv'st, and I +Have seen thy face once more, now let me die. +And Joseph said, My brethren I will go +Unto King Pharaoh, and will let him know +That you, and all my father's house are come; +And that your occupation when at home, +Hath been in feeding cattle altogether, +And that you've brought your flocks and herds all hither. +Now therefore when you come before the king, +And he should ask you what your trade hath been, +Say thus: Thy servants from our youth till now +Have dealt in cattle, we and our fathers too, +That he may let you dwell in Goshen, for +Th' Egyptians do a shepherd's life abhor. + +CHAP. XLVII. + +Then to King Pharaoh Joseph went and said, +My father and his sons, with all they had +In their own country, are come down to me, +And in the land of Goshen now they be. +Five of his brethren also with him went, +Whom he unto King Pharaoh did present, +And Pharaoh asked them about their trade, +And they unto the king reply'd and said: +We and our fathers while we were at home +Were shepherds all, and now behold, we come +With all our flocks, to get some pasture here, +For in our land the famine is severe. +We therefore pray thee to appoint a portion +Unto thy servants in the land of Goshen. +And Pharaoh said to Joseph, I empow'r thee +To use thy pleasure, Goshen is before thee; +Settle thy father and thy brethren there, +And if among them active men there are, +Commit my cattle to their special care. +And Joseph brought his aged father in +Before the king, and Jacob blessed him. +And Pharaoh asking him about his age, +He said, The years of my life's pilgrimage +Are but an hundred thirty, very few +And evil, nor have I attain'd unto +The years of my forefathers longer age, +Which they pass'd thro' in this their pilgrimage. +And Jacob bless'd the king again, and then +Out of his presence he return'd again. +And Joseph plac'd his father and relations +In Egypt, and appointed them possessions +In the best of the land, ev'n in the land +Of Rameses, according to the king's command: +And there he nourished them with fit supplies +Of bread, according to their families. +And now the people having spent their store, +And famine still increasing more and more, +Egypt and Canaan too, for want of bread, +Were sore distress'd and almost famished. +And Joseph took the money they did bring +To buy their corn, and kept it for the king. +Wherefore the people came to represent +Their case to him, both corn and coin being spent. +And Joseph said, If money be grown scant, +Bring me your cattle and ye shall not want. +And they brought horses, asses, and their flocks +And herds of cattle, ev'n all their stocks, +And gave to Joseph in exchange for bread, +For which the people he for that year fed: +And when that year was past, the second year +They came again, and said, We can't forbear +To let thee know our want, my lord doth know +Thou hast our money and our cattle too, +And there is nothing left (so hard's our fate) +But only each man's person and estate: +If thou wilt give us bread, into thy hands +Will we resign our persons and our lands: +And be the servants of the king for ever. +From death therefore our hungry souls deliver, +And take some pity on our wretched state, +Lest we die, and the land be desolate. +And the Egyptians sold each man his field, +Because the famine over them prevail'd; +And all their lands became the king's possession, +And Joseph placed them at his own discretion. +But the land of the priests he purchased not, +For Pharaoh had assigned to them their lot: +And they received their food from Pharaoh's hands, +Wherefore they had no need to sell their lands. +And Joseph said unto them, Now behold, +You and your lands are unto Pharaoh sold: +Lo! here is seed to sow in each man's field, +And when the land its ripe increase shall yield, +A fifth part shall belong unto the crown, +And the other four parts shall be your own, +For seed to sow your lands, and for supplies +Of food convenient for your families. +And they said; Thou hast sav'd our lives, my lord, +Thy gracious favour unto us afford, +And we will do according to thy word. +And Joseph made it a decree, to stand +Ev'n to this day throughout th' Egyptian land; +That Pharaoh should have a fifth part, except +The priests' lands, which unto themselves they kept. +And in the land of Egypt ev'n in Goshen, +Did Isr'el dwell, and therein had possession; +And grew and multiply'd exceeding fast. +And Jacob liv'd till seventeen years were past: +So that the sum of Jacob's age appears +To be an hundred forty-seven years. +And when the time approach'd that he must die, +He called Joseph, unto whom he said, If I +Have now found favour in thy sight, I pray, +Swear thou unto me that thou wilt not lay +My bones in Egypt, for I fain would lie +Among my ancestors when e'er I die, +And not be bury'd here; therefore fulfil +This my desire; and he reply'd, I will: +And he said, Swear unto me, which he did: +Then Jacob bow'd himself upon his bed. + +CHAP. XLVIII. + +And now when Joseph heard his father lay +Even at the point of death he hastes away +To visit him, and took along with him +His son Manasseh, and's son Ephraim. +Whereof when Jacob heard he strength'ned +Himself, and rose and sat upon the bed: +And thus to Joseph said, Lo! God appeared +To me at Luz in Canaan, and declared, +That he would bless, and make me a great nation, +And give my seed that land for a possession: +And Jacob said, Behold, these sons of thine +As Reuben and as Simeon shall be mine; +And all the rest that shall be born to thee +Hereafter, shall be thine, and they shall be +Call'd by the name of their own family. +Behold thy mother died upon the way, +When I from Padan came, near Ephratah, +The which is in the land of Canaan, where, +To wit, in Bethlem, did I bury her. +And Jacob seeing Joseph's sons were there, +He asked of him who the children were. +And Joseph said, My father, lo! these be +The sons, God in this place hath given me. +Then Jacob said, I pray thee bring them nigh +To me, and I will bless them e'er I die. +(Now Jacob's eyes, by reason of age, were dim) +And Joseph brought his sons near unto him, +And Jacob kissed and embraced them: +And said, I never thought to see thy face, +And lo! the Lord hath shewn me of thy race. +And Joseph from between his knees brought forth +His sons, and bow'd himself even to the earth: +And in his right hand held up Ephraim, +Towards his father's left hand guiding him +And in his left hand to his father's right, +He held his son Manasseh opposite. +And Isra'l stretching our his right hand, laid +It on the youngest, namely Ephraim's head: +And laid his left hand wittingly upon +Manasseh's head, although the eldest son. +And Jacob blessed Joseph, saying, The God +Of heaven, in whose paths my fathers trod, +Who all my life hath nourish'd me, even he +Who from all evil hath redeemed me, +Bless both the lads, and let them bear my name, +And the name of my fathers Abraham +And Isaac, and let them multiply +In the midst of the earth exceedingly. +And Joseph seeing his father's right hand laid +On Ephraim's head, he was displeas'd, and said, +Not so, my father, lay this hand upon +Manasseh's head, for he's the eldest son: +And therewithal attempted to have laid +His father's right hand on Manasseh's head +But he refus'd and said, I know't my son, +I know't full well, he also shall become +A people, and be mighty: But indeed +His younger brother shall him far exceed, +And many nations shall come from his seed. +Thus Jacob blessed them, and said, In thee +Shall Isra'l bless, and say, God make thee be +Like Ephraim and Manasseh. Thus did he +Prefer the youngest to the first degree. +And Isra'l said to Joseph, Lo! I die, +But God shall visit you, and certainly +Shall bring you back unto your father's land. +And thou shalt have a portion from my hand, +Above thy brethren, which with sword and bow +I took from th' Amorite, my deadly foe. + +CHAP. XLIX. + +And Jacob called all his sons together, +And said, Ye sons of Jacob come you hither: +And hearken what your aged father says, +Who tells you what shall be in the last days. +Reuben my first born, of my strength the flow'rs, +The excellency of dignity and power: +Unstable as water, be for ever vile, +Because thou did thy father's bed defile. +Simeon and Levi 're brethren. Instruments +Of cruelty lodged in their tents. +Come not, my soul, their secret councils nigh, +My honour, with them have no unity: +For in their wrath they caused a man to fall, +And in their self-will digged down a wall. +Curs'd be their anger, fierce, yea cursed be +Their wrath, for it was full of cruelty. +In Jacob therefore let their seed be spread, +And every where in Israel scattered. +Judah shall have his brethren's praise, and they +Shall bow before him; he his foes shall slay. +Judah's a lion's whelp return'd from prey, +He stoop'd, he couch'd, and as a lion lay; +As an old lion, who shall dare molest, +Or rouse him up, when he lies down to rest. +The sceptre shall from Judah never start, +Nor a lawgiver from his feet depart; +Until the blessed Shiloh come, to whom +The scatter'd people shall from all parts come: +Binding his foal unto the choicest vine, +He wash'd his garments, all of them in wine: +His eyes shall with the blood of th' grapes look red, +And milky whiteness shall his teeth o'erspread. +Lo! Zabulon shall dwell upon the sea, +And heaven for the ship's security, +And unto Zidon shall his border be. +And Issachar is a strong ass between +Two burdens crouching, who when he had seen +That rest was pleasant, and the land was good, +His servile neck unto the yoke he bow'd. +Dan as a judge shall over Isra'l sway, +He shall be as a serpent in the way, +To bite the horse, and cast the rider down. +O God! I have look'd for thy salvation. +Gad by a troop shall be o'ercome, but he +Shall at the last obtain the victory. +The bread of Ashur shall be fat indeed, +And royal dainties shall from his proceed. +Like to a hind let loose is Naphtali, +He speaketh all his words acceptably. +Joseph's a fruitful bough, whose branches tall +Grow by a well, and over-top the wall: +By reason of hatred which the archers bore, +They shot at him and griev'd him very sore, +But Joseph's bow in its full strength abode +And by the arm of Jacob's mighty God, +He was indu'd with strength, from whence alone +Is Isra'l's shepherd, and chief corner-stone: +Ev'n by my father's God, who shall assist +Thee, by th' Almighty God shalt thou be blest, +With blessings from above, and from below, +With blessings of the breast, and womb also. +Thy father's blessings have prevail'd beyond +My ancestors. Unto the utmost bound +Of the perpetual hills, yea let them rest +On Joseph's head, and let him be possest +Of all, who was divided from the rest. +Young Benjamin shall wolf-like take his prey, +And part by night what he hath took by day. +All these are the ten tribes of Israel, +And thus their father did their fate foretell: +And blessed every one of them apart, +According to their personal desert. +Moreover he gave them a charge and said, +Lo! I shall die, but let my bones be laid +Among my ancestors in Canaan, where +Of Ephron, Abraham bought a sepulchre, +Together with a field, to be a place +Of burial, for him and all his race. +(There Abraham and Sarah lie, and there +They Isaac and Rebecca did inter, +And there when Leah died I buried her.) +The field was purchas'd of the sons of Heth. +Thus having said, resigning up his breath +To him that gave 't, his feet into the bed +He drew, and so was number'd to the dead. + +CHAP. L. + +And Joseph fell upon his father's face, +And did with tears his lifeless lips embrace: +And sends for his physicians and advises +Them to embalm his father's corpse with spices. +And they did so, and forty days did pass. +(For so the manner of embalming was) +And the Egyptians mourned for the space +Of three score and ten days, which being expired +He spake to Pharaoh's servants and desired, +That they would please to speak in Pharaoh's ear, +And tell him that my father made me swear, +That I should bury him in Canaan, where +He hath provided his own sepulchre. +I therefore pray thee that I may obtain +Thy leave, and I will soon return again. +And Pharaoh said, Since thou hast sworn, fulfil +Thy oath, according to thy father's will. +And Joseph went up to accompany +His father's corpse with great solemnity. +And with him went up Pharaoh's servants, and +The prime nobility of all the land, +And Joseph's household, and his brethren all, +Only their flocks, and herds, and children small +Were left behind. Moreover there went up +Chariots and horsemen, ev'n a mighty troop. +And they came up to Atad's threshing floor +Beyond the river Jordan, where full sore +They mourned for him till seven days were past, +So long their mourning in that place did last. +Which when the Canaanites beheld they said, +Surely some eminent Egyptian's dead. +Wherefore they call'd it Abel-mizraim.[12] +Thus did his sons as he commanded them. +For to the land of Canaan they convey'd +Him, and in Machpelah near Mamre, laid +His body in the cave which Ephron sold +To Abraham, for him and his to hold. +And thus when Joseph fully had perform'd +His father's will, to Egypt he return'd, +Together with his brethren, and with all +Them that came with him to the funeral. +Now Joseph's brethren being well aware +That they were fatherless, began to fear +That he would hate them, and requite them all +The evil they had treated him withal. +Wherefore to him they sent a messenger +And said, Behold our father did declare +Before he died, that we should come and say, +Forgive thy brethren's trespasses, I pray; +And their misdeeds, for they have been unkind. +And now we humbly pray thee be inclin'd +To pardon our offences, and the rather +For that we serve the God e'en of thy father. +And Joseph wept when they thus spake, and they +Came nearer, and before him prostrate lay, +And said, We are thy servants all this day. +And Joseph bad them not to be afraid, +For in the place of God am I he said: +For though you meant me ill, God meant it good, +And sent me hither to provide you food. +Now therefore trouble not yourselves, for I +Will nourish you, and all your family. +After this manner did he satisfy, +And treat them with extreme civility. +And Joseph and his father's house remain'd +In Egypt, and he liv'd till he attain'd +An hundred and ten years, and liv'd to see +Of Ephraim's children to the third degree. +And Macher's children of Manasseh's tribe +Were also born some time before he died. +Then Joseph said, My brethren, lo! I die, +But God will visit you undoubtedly; +And to that land again whereof he spake +Unto our ancestors, will bring you back. +And Joseph also made his brethren swear, +That they would not inter his body there. +And thus he ended his life's pilgrimage, +Being an hundred and ten years of age; +And was embalm'd, and in a coffin laid, +In Egypt, till he could be thence convey'd. + + + + +THE GENERAL EPISTLE OF JAMES + +CHAP. I. + +Unto the twelve tribes scattered abroad, +James, an apostle of the living God, +And of the Lord Christ Jesus, salutation. +My brethren, when you fall into temptation +Of divers kinds, rejoice, as men that know +From trial of your faith doth patience flow. +But let your patience have its full effect, +That you may be entire, without defect. +If any of you lack wisdom, let him cry +To God, and he will give it lib'rally, +And not upbraid. But let him ask in faith, +Not wavering, for he that wavereth, +Unto a wave o' th' sea I will compare, +Driv'n with the wind and tossed here and there. +For let not such a man himself deceive, +To think that he shall from the Lord receive. +A double-minded man most surely lacketh +Stability in all he undertaketh. +Let ev'ry brother of a low degree +Rejoice in that he is advanc'd, but he +That's rich in being made low, for he shall pass +Away, as doth the flow'r of the grass. +For as the grass, soon as the sun doth rise, +Is scorch'd by reason of the heat, and dies; +Its flow'r fades, and it retains no more +The beauteous comeliness it had before, +So fades the rich man, maugre all his store. +The man is blest that doth endure temptation +For when he's try'd, the crown of God's salvation, +The which the Lord hath promised to give +To them that love him, that man shall receive. +Let no man be possest with a persuasion, +To say, when he falls under a temptation, +That God's the cause; for with no evil can +God be tempted, nor tempts he any man. +But every man is tempted when he's drawn +Away, and by his lusts prevail'd upon; +Then when lust hath conceiv'd, it ushereth +In sin, and sin when finished brings death. +Err not, my brethren, whom I dearly love, +Each good and perfect gift is from above, +Down from th' original of lights descending, +With whom's no change, nor shadow thereto tending, +According to his own good pleasure, he +Begat us with the word of truth, that we +Should as the first fruits of his creatures be. +Wherefore, beloved brethren, I entreat +You to be swift to hear, and slow to speak, +And slow to wrath, for wrath cannot incline +The sons of men to righteousness divine. +Wherefore avoiding ev'ry filthiness, +And superfluity of naughtiness: +Receive with meekness the engrafted word, +Which can salvation to your souls afford. +But be ye doers of the word each one, +And not deceive yourselves to hear alone; +For he that hears the word and doth it not, +Is like unto a man that hath forgot +What kind of man he was, tho' in a glass +He just before beheld his nat'ral face. +But whoso minds the law of liberty +In its perfection, and continually +Abides therein, forgets not what he's heard, +But doth the work and therein hath reward. +If any man among you seem to be +Religious, he deceives himself if he +Doth not his tongue as with a bit restrain; +And all that man's religion is but vain. +Religion, pure and undefil'd, which is +Acceptable before the Lord, is this: +To visit widows and the fatherless, +In time of their affliction or distress; +And so to regulate his conversation, +As to be spotless in his generation. + +CHAP. II. + +Faith of the Lord of glory, Jesus Christ, +Doth with respect of persons not consist; +For if, my brethren, when there shall come in +To your assembly one with a gold ring, +In goodly clothes, and there shall also be +Another man that's meanly cloth'd, and ye +Shall have respect to him in rich attire, +And say unto him, come thou, sit up higher; +And bid the poor man stand or sit below, +Are ye not partial then, and plainly show, +That you do judge amiss in what you do? +Hearken, my brethren, hath not God elected +The poor, who by this world have been rejected; +Yet rich in faith, and of that kingdom heirs, +Which God will give his foll'wers to be theirs? +But you, my brethren, do the poor despise. +Do not the rich men o'er you tyrannise; +And hale ye to their courts; that worthy name +By which you're call'd do not they blaspheme? +Then if ye do the royal law fulfil, +To love thy neighbour as thyself, 'tis well, +According to the scripture; but if ye +Shall have respect to persons, ye shall be +Guilty of sin, and by the law condemn'd, +As such who have its righteousness contemn'd. +For he that shall but in one point offend, +Breaks the whole law, whate'er he may pretend. +For he that doth forbid adultery, +Forbids likewise all acts of cruelty. +Now tho' thou be not an adulterer, +Yet if thou kill, thou shalt thy judgment bear. +So speak and do as those men that shall be +Judg'd by the perfect law of liberty: +For he shall judgment without mercy know; +That to his neighbour doth no mercy show; +And mercy triumphs against judgment too. +Brethren what profit is't if a man saith +That he hath faith, and hath not works; can faith +Save him? If any of the brotherhood +Be destitute of clothes or daily food, +And one of you shall say, Depart in peace, +Be warned or be ye fill'd ne'ertheless. +Ye do not furnish them with what they need, +Wat boots it? Thus faith without works is dead. +Yea may a man say, thou dost faith profess, +And I good works, to me thy faith express +Without thy works, and I will plainly show +My faith unto thee by the works I do. +Thou dost believe there is one God, 'tis true, +The devils do believe and tremble too. +But wilt thou know, vain man, that faith is dead, +Which with good works is not accompany'd. +Was not our father Abraham justify'd +By works, and by the same his faith was try'd; +When he his Isaac to the altar brought; +Seest thou how with his works his faith then wrought? +And with his works he perfected his faith? +And so the scripture was fulfill'd, which saith, +Abraham believed God, and 'twas imputed +For righteousness, and he God's friend reputed. +Thus may you see, that by works ev'ry one +Is justify'd, and not by faith alone. +Thus was the harlot Rahab justify'd +By works, when she the messengers did hide, +And by another way their feet did guide. +For as the body's dead without the spirit, +So aith without works never can inherit. + +CHAP. III. + +Affect not, brethren, superiority, +As knowing that we shall receive thereby +The greater condemnation in the end: +For we in many things do all offend. +Who doth not with his tongue offend, he can +Guide his whole body, he's a perfect man. +Behold, in horses' mouths we bridles put, +To rule and turn their bodies quite about. +Behold likewise the ships, which tho' they be +Of mighty bulk, and thro' the raging sea +Are driv'n by the strength of winds, yet they +By a small helm the pilot's will obey. +Ev'n so the tongue of man, which tho' it be +But a small member, in a high degree +It boasts of things. Behold, we may remark +How great a matter's kindled by a spark. +The tongue's a fire, a world of ill, which plac'd +Among the members, often has disgrac'd +All the whole body, firing the whole frame +Of nature, and is kindl'd by hell flame. +All kind of beasts and birds that can be nam'd, +Serpents and fishes, are and have been tam'd +By mankind; but the tongue can no man tame, +A stubborn evil full of deadly bane. +We therewith God the Father bless, and we +Therewith curse men made like the Deity: +Blessing and cursing from the same mouth flow, +These things, my brethren, ought not to be so. +Is any fountain of so strange a nature, +At once to send forth sweet and bitter water? +Can olives, brethren, on a fig-tree grow, +Or figs on vines? no more can water flow +From the same fountain sweet and bitter too. +He that's endu'd with wisdom and discretion +Amongst you, let that may by the profession +Of meekness, wisely give a demonstration, +Of all his works, from a good conversation. +But if your hearts are full of bitterness +And strife, boast not, nor do the truth profess. +This wisdom is not from above descending, +But earthly, sensual, and to evil tending: +For where there's strife and envying there's confusion +And ev'ry evil work in the conclusion. +But the true wisdom that is from above, +Is, in the first place, pure, then full of love, +Then gentle and entreated easily, +Next merciful, without partiality, +Full of good fruits, without hypocrisy. +And what is more, the fruits of righteousness +Is sown in peace, of them that do make peace. + +CHAP. IV. + +From whence come wars and fights, come they not hence, +Ev'n from th' inordinate concupiscence +That in your members prompts to variance? +You lust and have not, kill and desire to have; +But ne'ertheless obtain not what you crave. +With war and fighting ye contend, yet have not +The things which you desire, because you crave not; +Ye crave but don't receive, the reason's just, +Ye crave amiss to spend it on your lust. +You that live in adultery, know not ye +The friendship of the world is enmity +With God? He is God's enemy therefore +That doth the friendship of the world adore. +Do ye think that th' scripture saith in vain, +The spirit that lusts to hate, doth in you reign? +But he bestows more grace, wherefore he says, +God scorns the proud, but doth the humble raise. +Unto the Lord therefore submissive be, +Resist the devil and he'll from you flee. +Draw nigh to God, and he'll to you draw nigh. +Make clean your hands you sinners, purify +Your hearts you double-minded, weep and mourn, +And be afflicted, let your laughter turn +To sorrow, and your joy to sadness: stoop +Before the Lord, and he will lift you up. +My brethren, speak not evil of each other; +He that doth judge and speak ill of his brother, +Doth judge and speak ill of the law; therefore +If thou dost judge the law, thou art no more +A doer of the same, but dost assume +The judgment-seat, and art thyself become +A judge thereof. There is but one law-giver, +That's able to destroy and to deliver; +Who then art thou that dost condemn thy neighbour? +Go to now, you that say, to such a place +To-morrow will we go, and for the space +Of one whole year, or so, will there remain, +And buy and sell, and get great store of gain: +Whereas ye know not what a day may do. +For what's the life of man? Ev'n like unto +A vapour, which, tho' for a while it may +Appear, it quickly vanisheth away. +So that ye ought to say, If God permit +Us life and health, we will accomplish it. +But now ye glory in your confidence, +Such glorying is of evil consequence. +He therefore that doth know, and doth not act +The thing that's good, doth guilt thereby contract. + +CHAP. V.[13] + +Go to now, O ye rich men, howl and cry, +Because of your approaching misery: +Your riches are corrupted, and the moths +Have ent'red, and have eaten up your clothes. +Your gold and silver's canker'd, and the rust +Thereof, shall be an evidence that's just +Against you, and like fire your flesh devour: +Against the last days ye have heap'd up store. +The hire of them that reaped down your field, +The which by you is wrongfully withheld. +Cries, and the voice thereof hath reach'd the ears +Ev'n of the God of sabbath, and he hears. +Your lives in pleasure ye on earth have led, +And as in days of slaughter nourished +Your wanton hearts, and have condemn'd and slain +The just, and he doth not resist again. +Be patient therefore, brethren, ev'n unto +The coming of the Lord: behold, ev'n so +The husbandman expecteth patiently +The precious increase of the earth to see, +With patience waiting till he doth obtain +The showers of early and of latter rain. +So be ye patient, fixing stedfastly +Your hearts, for the coming of the Lord draws nigh. +Grieve not each other, brethren, lest ye bear +The condemnation;[14] lo! the judge stands near. +The prophets, brethren, who all heretofore +In the name of the Lord their witness bore, +Take for examples in their sufferings +And patience: they that endure such things, +Ye know are counted blest. Have ye not read +Of Job, how patiently he suffered? +Have ye not seen in him what was God's end; +How he doth pity and great love extend? +My brethren, but above all things forbear, +By heav'n or earth, or otherwise to swear; +But let your yea be yea, your nay be nay, +Lest ye become reprovable I say. +Let him sing psalms that's merry; he that's griev'd, +Let him by prayer seek to be reliev'd. +If any of you by sickness be distress'd, +Let him the elders of the church request +That they would come and pray for him a while; +Anointing him in the Lord's name with oil; +So shall the pray'r that is of faith restore +The sick, and God shall raise him as before. +And all th' offences which he hath committed +Shall be forgiv'n, and he shall be acquitted. +Confess your faults each one unto his brother, +And put up supplications for each other, +That so you may be heal'd; the fervency +Of just men's prayers prevails effectually. +Elias was a man as frail as we are, +And he was earnest with the Lord in pray'r, +That there might be no rain, and for the space +Of three years and six months no rain there was: +And afterward, when he again made suit, +The heav'n gave rain, the earth brought forth her fruit. +If any one shall from the truth desert, +And one, my brethren, shall that man convert; +Let him be sure, that he that doth recall +The poor backsliding sinner from his fall, +Shall save a soul from death, and certainly +Shall hide a multitude of sins thereby. + + + +FOOTNOTES: + +1. Grace Abounding, No. 3. + +2. George Herbert, in that admirable poem called 'The Temple,' +introduces his reader tot he church porch thus:-- + + +'Thou, whose sweet youth and early hopes enhance +Thy rate and price, and mark thee for a treasure; +Hearken unto a verser, who may chance +Rhyme thee to good, and make a bait of pleasure. +A verse may find him, who a sermon flies, +And turn delight into a sacrifice.' + + +3. 'An husband,' c. i. 12. + +4. 'Set abroach,' in a posture to run out, or yield the liquor +contained.--Ed. + +5. 'An ephah,' a measure containing three pecks and three +pints.--Calmet. + +6. Similar to Christian's exclamation, when calling to Faithful +to stop and bear him company. See Pilgrim's Progress, Part 1st. + +7. These lines, and those on the next page, 'The eye's the light +o' th' body,' remind one of Bunyan's style in his Apology for +the Pilgrim's Progress,-- + +'Dost thou love picking meat? Or would'st thou see A man i' th' +clouds, and hear him speak to thee?'--Ed. + +8. A cover, a booth, bower, or hut made of the boughs of trees.--Ed. + +9. 'He owes,' a contraction for 'he owneth.'--Ed. + +10. The word translated 'divine,' means to eye subtly, to search, to +try. Verse 5 may be rendered, 'And he will search deeply for it'; +and in verse 15, 'Know ye not that a man like me would search deeply,' +alluding to the certainty of detection, but not by divination.--Ed. + +11. 'So naught,' so corrupt, bad, or worthless.--Ed. + +12. The mourning of Egypt.--Ed. + +13. By a typographical error, in the original edition, it is +misprinted CHAP. XLVI. + +14. How admirably does Bunyan enlarge upon this in his 'Peaceable +principles yet true.' + +*** + +An Exposition on the FIRST TEN CHAPTERS OF GENESIS, And Part of +the Eleventh + +An unfinished commentary on the Bible, found among the author's +papers after his death, in his own handwriting; and published in +1691, by Charles Doe, in a folio volume of the works of John Bunyan. + +ADVERTISEMENT BY THE EDITOR + +Being in company with an enlightened society of Protestant dissenters +of the Baptist denomination, I observed to a doctor of divinity, +who was advancing towards his seventieth year, that my time had +been delightfully engaged with John Bunyan's commentary on Genesis. +"What," said the D.D., with some appearance of incredulity, "Bunyan +a commentator--upon Genesis!! Impossible! Well, I never heard of +that work of the good Bunyan before. Why, where is it to be found?" +Yes, it is true that he has commented on that portion of sacred +scripture, containing the cosmogony of creation--the fall of man--the +first murder--the deluge--and other facts which have puzzled the +most learned men of every age; and he has proved to be more learned +than all others in his spiritual perceptions. He graduated at a +higher university--a university unshackled by human laws, conventional +feelings, and preconceived opinions. His intense study of the +Bible, guided by the teaching of the Holy Spirit, enabled him to +throw a new and beautiful light upon objects which are otherwise +obscure. Oh! that young ministers, while attaining valuable +book learning, may see the necessity of taking a high degree in, +and of never forgetting this Bible university! Reader, is it not +surprizing, that such a treatise should have remained comparatively +hidden for more than one hundred and fifty years. It has been +reprinted in many editions of Bunyan's works: but in all, except +the first, with the omission of the scripture references; and with +errors of so serious a character as if it was not intended to be +read. Even in printing the text of Genesis 7:7 Noah's three sons +do not enter the ark! although in 8:16 they are commanded to go +forth out of the ark. It is now presented to the public exactly +as the author left it, with the addition of notes, which it is +hoped will illustrate and not encumber the text. + +This exposition is evidently the result of long and earnest study +of the holy scriptures. It is the history of the creation and of +the flood explained and spiritualized, and had it been originally +published in that form and under a proper title, it would most probably +have become a very popular work. The author's qualifications for +writing this commentary were exclusively limited to his knowledge +of holy writ. To book learning he makes no pretensions. He tells +us that in his youth "God put it into my parents hearts to put me +to school, to learn to read and write as other poor men's children; +though, to my shame, I confess, I did soon lose that little I +learnt even almost utterly." In after life, his time was occupied +in obtaining a livelihood by labour. When enduring severe mental +conflicts, and while he maintained his family by the work of +his hands, he was an acceptable pastor, and extensively useful +in itinerant labours of love in the villages round Bedford. His +humility, when he had used three common Latin words, prompted him +to say in the margin, "The Latine I borrow." And this unlettered +mechanic, when he might have improved himself in book wisdom, was +shut up within the walls of a prison for nearly thirteen years, +for obeying God, only solaced with his Bible and Fox's Book of +Martyrs. Yet he made discoveries relative to the creation, which +have been very recently again published by a learned philosopher, +who surprised and puzzled the world with his vestiges of creation. +Omitting the fanciful theories of the vestige philosopher, his +two great facts, proved by geological discoveries, are-- + +I. That when the world was created and set in motion, it was upon +principles by which it is impelled on to perfection--a state of +irresistible progress in improvement. This is the theory of Moses: +and Bunyan's exposition is, that all was finished, even to the +creation of all the souls which were to animate the human race, +and then God rested from his work. + +II. The second geological discovery is that the world was far +advanced towards perfection producing all that was needful for +human life, before man was created. Upon this subject, Bunyan's +words are--"God shews his respect to this excellent creature, in +that he first provideth for him before he giveth him his being. +He bringeth him not to an empty house, but to one well furnished +with all kind of necessaries, having beautified the heaven and the +earth with glory, and all sorts of nourishment for his pleasure +and sustenance." But the most pious penetration is exhibited in +the spiritualizing of the creation and of the flood--every step +produces some type of that new creation, or regeneration, without +which no soul can be fitted for heaven. The dim twilight before the +natural sun was made, is typical of the state of those who believed +before Christ, the Sun of righteousness, arose and was manifested. +The fixed stars are emblems of the church, whose members all +shine, but with different degrees of lustre--sometimes eclipsed, +and at others mistaken for transient meteors. The whales and lions +are figures of great persecutors. But the most singular idea of all +is, that the moral degradation of human nature before the flood, +was occasioned by hypocrisy and persecution for conscience sake, +arising from governors interfering with matters of faith and +worship; in fact, that a STATE CHURCH occasioned the deluge--and +since that time has been the fruitful source of the miseries and +wretchedness that has afflicted mankind. His prediction of the +outpouring of the Spirit in the conversion of sinners, when the +church shall be no longer enthralled and persecuted by the state, +is remarkable. "O thou church of God in England, which art now +upon the waves of affliction and temptation, when thou comest out +of the furnace, if thou come out at the bidding of God, there shall +come out with thee, the fowl, the beast, and abundance of creeping +things. O Judah, he hath set an harvest for thee, when I returned +the captivity of my people." May this prediction soon be verified, +and the temporal government no longer vex and torment the church +by interfering with spiritual things. + +It is remarkable that of the vast number of pious and enlightened +mechanics who adorn this country and feed its prosperity, so few +read the extraordinary writings of John Bunyan, a brother mechanic; +for with the exception of the Pilgrim's Progress and Holy War, +they are comparatively little known. His simple but illustrative +commentary--his book of Antichrist--his solemn and striking treatise +on the resurrection and final judgment--in fact, all his works, +are peculiarly calculated to inform the minds of the millions--to +reform bad habits, and, under the divine blessing, to purify the +soul with that heavenly wisdom which has in it the promise of the +life that now is as well as of that which is to come. It is also +a fact which ought to be generally known, that those preachers who +have edited Bunyan's works and have drunk into his spirit, have +been most eminently blessed in their ministry; Wilson, Whitefield, +and Ryland, can never be forgotten. If the thousands of godly +preachers who are scattered over our comparatively happy island +were to take Bunyan's mode of expounding scripture as their +pattern, it would increase their usefulness, and consequently +their happiness, in the great work of proclaiming and enforcing +the doctrines of the gospel. + +GEO OFFOR. + +AN EXPOSITION ON THE FIRST TEN CHAPTERS OF GENESIS, AND PART OF +THE ELEVENTH + +In the first edition of this commentary, a series of numbers from +1 to 294 were placed in the margin, the use of which the editor +could not discover; probably the work was written on as many scraps +of paper, thus numbered to direct the printer. They are omitted, +lest, among divisions and subdivisions, they should puzzle the +reader. + +CHAPTER II. Of God. + +God is a Spirit (John 4:24), eternal (Deu 33:27), infinite (Rom +1:17-20), incomprehensible (Job 11:7), perfect, and unspeakably +glorious in his being, attributes, and works (Gen 17:51; Isa 6:3; +Exo 33:20). "The eternal God." "Do not I fill heaven and earth? +saith the Lord" (Jer 23:24). "Neither is there any creature that +is not manifest in his sight" (Heb 4:13; Pro 15:11). + +In his attributes of wisdom, power, justice, holiness, mercy, &c., +he is also inconceivably perfect and infinite, not to be comprehended +by things in earth, or things in heaven; known in the perfection +of his being only to himself. The seraphims cannot behold him, +but through a veil; no man can see him in his perfection and live. + +His attributes, though apart laid down in the word of God, that +we, being weak, might the better conceive of his eternal power +and godhead; yet in him they are without division; one glorious +and eternal being. Again, though sometimes this, as of wisdom, or +that, as of justice and mercy, is most manifest in his works and +wonders before men; yet every such work is begun and completed by +the joint concurrence of all his attributes. No act of justice is +without his will, power, and wisdom; no act of mercy is against +his justice, holiness and purity. Besides, no man must conceive +of God, as if he consisted of these attributes, as our body doth +of its members, one standing here, another there, for the completing +personal subsistence. For though by the word we may distinguish, +yet may we not divide them, or presume to appoint them their +places in the Godhead. Wisdom is in his justice, holiness is in +his power, justice is in his mercy, holiness is in his love, power +is in his goodness (1 John 1:9, Num 14:17,18). + +Wherefore, he is in all his attributes almighty, all-wise, holy and +powerful. Glory is in his wisdom, glory is in his holiness, glory +is in his mercy, justice, and strength; and "God is love" (1 John +4:16).[1] + +II. Of the Persons or Subsistances in the Godhead. + +The Godhead is but one, yet in the Godhead there are three. "There +are three that can bear record in heaven" (1 John 5:7-9). These +three are called "the Father, the Son [Word], and the Holy Spirit"; +each of which is really, naturally and eternally God: yet there +is but one God. But again, because the Father is of himself, the +Son by the Father, and the Spirit from them both, therefore to +each, the scripture not only applieth, and that truly, the whole +nature of the Deity, but again distinguisheth the Father from +the Son, and the Spirit from them both; calling the Father HE, by +himself; the Son HE, by himself; the Spirit HE, by himself. Yea, +the Three of themselves, in their manifesting to the church what +she should believe concerning this matter, hath thus expressed +the thing: "Let us make man in OUR image, after OUR likeness" (Gen +1:26). Again, "The man is become as one of US" (Gen 3:22). Again, +"Let US go down, and there confound their language" (Gen 11:6,7). +And again, "Whom shall I send, and who will go for US?" (Isa 6:8). +To these general expressions might be added, That Adam heard the +voice of the Lord God walking in the midst of the garden: Genesis +3:8. Which voice John will have, to be one of the Three, calling +that which Moses here saith is the voice, the word of God: "In the +beginning," saith he, "was the word": the voice which Adam heard +walking in the midst of the garden. This word, saith John, "was +with God," this "word was God. The same was in the beginning with +God" (John 1:1,2). Marvellous language! Once asserting the unity +of essence, but twice insinuating a distinction of substances +therein. "The word was with God, the word was God, the same was +in the beginning with God." Then follows, "All things were made +by him," the word, the second of the three. + +Now the godly in former ages have called these three, thus in the +Godhead, Persons or Subsistances; the which, though I condemn not, +yet choose rather to abide by scripture phrase, knowing, though +the other may be good and sound, yet the adversary must needs more +shamelessly spurn and reject, when he doth it against the evident +text. + +To proceed the, First, There are Three. Second, These three are +distinct. + +First, By this word Three, is intimated the Father, the Word, and +the Holy Ghost, and they are said to be three, 1. Because those +appellations that are given them in scripture, demonstrate them so +to be, to wit, Father, Son and Holy Ghost. 2. Because their acts +one towards another discover them so to be. + +Secondly, These three are distinct. 1. So distinct as to be more +than one, only: There are three. 2. So distinct as to subsist +without depending. The Father is true God, the Son is true God, +the Spirit is true God. Yet the Father is one, the Son is one, +the Spirit is one: The Father is one of himself, the Son is one +by the Father, the Spirit is one from them both. Yet the Father is +not above the Son, nor the Spirit inferior to either: The Father +is God, the Son is God, the Spirit is God. + +Among the three then there is not superiority. 1. Not as to time; +the Father is from everlasting, so is the Son, so is the Spirit. +2. Not as to nature, the Son being of the substance of the Father, +and the Spirit of the substance of them both. 3. The fulness of +the Godhead is in the Father, is in the Son, and is in the Holy +Ghost. + +The Godhead then, though it can admit of a Trinity, yet it admitteth +not of inferiority in that Trinity: if otherwise, then less or more +must be there, and so either plurality of gods, or something that +is not God: so then, Father, Son and Spirit are in the Godhead, +yet but one God; each of these is God over all, yet no Trinity of +Gods, but one God in the Trinity. + +Explication.--The Godhead then is common to the three, but the +three themselves abide distinct in that Godhead: Distinct, I say, +as Father, and Son, and Holy Spirit. This is manifest further by +these several positions. + +First, Father and Son are relatives, and must needs therefore have +their relation as such: A Father begetteth, a Son is begotten. + +Proof.--"Who hath ascended up into heaven, or descended? Who +hath gathered the wind in his fists? Who hath bound the waters in +a garment? What is his name, and what is his son's name, if thou +canst tell?" (Pro 30:4). + +"God so loved the world, that he gave his only begotten Son," &c. +(John 3:16). + +"The Father sent the Son to be the Saviour of the world" (1 John +4:14). + +Secondly, The Father then cannot be that Son he begat, nor the Son +that Father that begat him, but must be distinct as such. + +Proof.--"I am one that bear witness of myself, and the Father that +sent me beareth witness of me" (John 8:17,18). + +"I came forth from the Father, and am come into the world"; again, +"I leave the world, and go to the Father" (John 16:28). + +"The Father judgeth no man, but hath committed all judgment unto +the Son: That all men should honour the Son, even as they honour +the Father" (John 5:22,23). + +Thirdly, The Father must have worship as a Father, and the Son as +a Son. + +Proof.--They that worship the Father must worship him "in spirit +and in truth: for the Father seeketh such to worship him" (John +4:23,24). + +And of the Son he saith, and "when he bringeth in the first begotten +into the world, he saith, And let all the angels of God worship +him" (Heb 1:6). + +Fourthly, The Father and Son have really these distinct, but +heavenly, relative properties, that discover them, as such, to be +two as well as one. + +Proof.--"The Father loveth the Son, and sheweth him all things" +(John 5:20). + +"Therefore doth my Father love me, because I lay down my life, +that I might take it again" (John 10:17). The Father sent the Son; +the Father commanded the Son; the Son prayed to the Father, and +did always the things that pleased him. + +The absurdities that flow from the denial of this are divers, some +of which hereunder follow. + +1. Absurdity.--It maketh void all those scriptures that do affirm +the doctrine; some of which you have before. + +2. Absurdity.--If in the Godhead there be but one, not three, then +the Father, Son, or the Spirit, must needs be that one, if any one +only: so then the other two are nothing. Again, If the reality of +a being be neither in the Father, Son, nor Spirit, as such, but +in the eternal deity, without consideration of Father, Son, and +Spirit as three; then neither of the three are anything but notions +in us, or manifestations of the Godhead; or nominal distinctions; +so related by the word; but if so, then when the Father sent the +Son, and the Father and Son the Spirit, one notion sent another, +one manifestation sent another. This being granted, this unavoidably +follows, there was no Father to beget a Son, no Son to be sent to +save us, no Holy Ghost to be sent to comfort us, and to guide us +into all the truth of the Father and Son, &c. The most amounts but +to this, a notion sent a notion, a distinction sent a distinction, +or one manifestation sent another. Of this error these are the +consequences, we are only to believe in notions and distinctions, +when we believe in the Father and the Son; and so shall have no +other heaven and glory, than notions and nominal distinctions can +furnish us withal. + +3. Absurdity.--If Father and Son, &c., be no otherwise three, than +as notions, names, or nominal distinctions; then to worship these +distinctly, or together, as such, is to commit most gross and +horrible idolatry: For albeit we are commanded to fear that great +and dreadful name, The Lord our God; yet to worship a Father, a +Son, and Holy Spirit in the Godhead, as three, as really three as +one, is by this doctrine to imagine falsely of God, and so to break +the second commandment: but to worship God under the consideration +of Father, and Son, and Holy Ghost, and to believe them as really +three as one when I worship, being the sum and substance of the +doctrine of the scriptures of God, there is really substantially +three in the eternal Godhead. + +But to help thee a little in thy study on this deep. + +1. Thou must take heed when thou readest, there is in the Godhead, +Father, and Son, &c., that thou do not imagine about them according +to thine own carnal and foolish fancy; for no man can apprehend +this doctrine but in the light of the word and Spirit of God. "No +man knoweth the Son, but the Father; neither knoweth any man the +Father, save the Son; and he to whom the Son will reveal him" (Matt +11:27). If therefore thou be destitute of the Spirit of God, thou +canst not apprehend the truth of this mystery as it is in itself, +but will either by thy darkness be driven to a denial thereof; or +if thou own it, thou wilt (that thy acknowledgment notwithstanding) +falsely imagine about it. + +2. If thou feel thy thoughts begin to wrestle about this truth, +and to struggle concerning this one against another; take heed +of admitting of such a question, How can this thing be? For here +is no room for reason to make it out, here is only room to believe +it is a truth. You find not one of the prophets propounding an +argument to prove it; but asserting it, they let it lie, for faith +to take it up and embrace it. + +"The grace of the Lord Jesus Christ, and the love of God, and the +communion of the Holy Ghost, be with you all. Amen" (2 Cor 13:14). + +III. Of the Creation of the World (Gen 1). + +The Apostle saith, That "to us there is but one God, the Father, +of whom are all things, and we in him, and one Lord Jesus Christ, +by whom are all things, and we by him" (1 Cor 8:6). "God that +made the world" (Acts 17:24). "All things were made by him; and +without him was not any thing made that was made" (John 1:3). This +world therefore had a beginning, and was created by the God of +heaven. Which work, because it is wonderful, and discovereth much +of the greatness, of the wisdom and power of the eternal Godhead, +it behoveth such poor mortals as we to behold these works of the +mighty God, that thereby we may see how great he is, and be made +to cry out, What is man! [2] (Psa 8:3,4) + +Now in the creation of the world we may consider several things; +as, What was the order of God in this work? And, whether there +was a secret or mystery in this work containing the truth of some +higher thing? For the first of these: + +Of the Order of God in Making the World. + +[THE HEAVEN.] + +Although God be indeed omnipotent, and not only can, but doth +do whatsoever he will; and though to do his works he needeth not +length of time; yet it pleased him best, in the creation of the +world (though it could, had it pleased him, have done all by one +only word) to proceed by degrees from one thing to another, to +the completing of six days' work in the making thereof. + +And forasmuch as this work went on by degrees, now this thing, +and then another, it may not be amiss, if in our discourse on +this wonderful work, we begin where God began; and if we can, go +wondering after him who hath thus wrought. + +1. The first thing that God made was time; I say, it was time: All +the plain in which he would build this beautiful world; he made +nothing before, but in the beginning: "In the beginning God created +the heaven and the earth" (Gen 1:1). In the beginning of time. +"For in six days the LORD made heaven and earth, the sea, and all +that in them is" (Exo 20:11). Therefore the first day must first +have a beginning to be. Whatsoever was before time, was eternal; +but nothing but God himself is eternal, therefore no creature was +before time. Time, therefore, which was indeed the beginning, was +the first of the creatures of God. + +2. I think, the second of creatures that the Lord created, were +the holy angels of God, they being called the morning stars, as +created and shining in the morning of the world; and therefore +they are said to be by, when the corner-stone of the universe was +laid; that is, when he "laid the foundations" of the world: Then +"the morning stars sang together, and all the sons of God shouted +for joy" (Job 5:4-7). + +3. I think the third thing that the Lord created, was these large +and copious heavens; for they are mentioned with respect to their +being before the earth, or any visible creature. "In the beginning +God created the heavens" (Gen 1:1), &c. Neither do I think that +the heavens were made of that confused chaos that afterwards we +read of. It is said, he stretched out the heavens as a curtain, and +with his hand he hath spanned the heavens (Psa 104:2; Isa 40:22; +48:13).; intimating, that they were not taken out of that formless +heap, but were immediately formed by his power. Besides, the +Holy Ghost, treating of the creating of heaven and earth, he only +saith, The earth was void, and without form; but no such thing of +the heavens. + +[THE EARTH.] + +4. The fourth thing that God created, it was (in mine opinion) that +chaos, or first matter, with which he in the six days framed this +earth, with its appurtenances; for the visible things that are +here below, seem to me to be otherwise put into being and order, +than time, the angels, and the heavens, they being created in +their own simple essence by themselves: But the things that are +visibly here below, whatever their essence and nature be, they +were formed of that first deformed chaos. "In the beginning God +created the heaven and the earth, and the earth was without form +and void" (Gen 1:1,2). He saith not so of the heavens; they, as +I said, were at first stretched forth as a curtain; indeed they +were afterwards garnished with the beauty which we now behold; +but otherwise they had, at their first instant of being, that form +which now they have. This seems clear by the antithesis which the +Holy Ghost put between them, God created the heaven and the earth, +but "the earth was without form and void" (Gen 1:2). The earth +was without form, &c., without order; things were together on a +confused heap; the waters were not divided from the earth, neither +did those things appear which are now upon the face of the earth; +as man, and beast, fish, fowls, trees, and herbs; all these did +afterwards shew themselves, as the word of God gave them being, by +commanding their appearance, in what form, order, place and time +he in himself had before determined; but all, I say, took their +matter and substance of that first chaos, which he in the first +day of the world had commanded to appear, and had given being +to: And therefore 'tis said, God said, Let the earth bring forth +grass, herbs, trees, &c., (v 12) and that the waters brought forth +the fish, and fowl, yea, even to the mighty whales (vv 21,22). +Also the earth brought forth cattle, and creeping things (v 24). +And that God made man of the dust of the ground (3:19). All these +things therefore were made of, or caused by his word distinctly +to appear, and be after its kind, of that first matter which he +had before created by his word. Observe therefore, That the matter +of all earthly things was made at the same instant, but their +forming, &c., was according to the day in which God gave them +their being, in their own order and kind. And hence it is said, +that after that first matter was created, and found without form +and void, that the Spirit of God moved upon the face of the waters; +that is to work, and cause those things to appear in their own +essence and form, which, as to matter and substance, was before +created: Wherefore it follows, And God said, Let there be light; +and God divided the light from the darkness, &c. Now he set to +putting in frame that which before lay in disorder and confusion: +And this was a great part of the six days' work; I say, a great +part, but not all; for (as I said) before that time, the angels, +and the heavens were made; yea, after the beginning of the morning +of the first day. I am of the belief, that other things also, that +were formed after, were not made of that first chaos, as the sun, +the moon, the stars, the light, the souls of men, and possibly +the air, &c. The sun, and moon, and stars, are said to be made +the fourth day, yet not of the body of heaven itself, much less, +in my opinion, of any earthly matter: God made them, and set them +in the firmament of heaven (vv 16,17). So the light that was made +before, it seems to be a thing created after the heavens and the +earth were created: Created, I say, as a thing that wanted a being +before, any otherwise, than in the decree of God: and God said, +Let there be light; Let it have a being (v 3). And so, though +the body of man was made of the substance of earth, yet as to his +soul, it is said, God breathed into his nostrils the breath of +life, and man became a living soul (2:7). + +Whether there was a secret or mystery in this work, containing the +truth of some higher thing. + +Though God in very deed, by his eternal power, created heaven and +earth of things that do not appear, we that are Christians believe: +yet in this his wonderful work, neither his will or understanding +did here terminate, or make a stop; but being infinite in wisdom, +he made them, that both as to matter and manner, they might present +unto us, as in a mystery, some higher and more excellent thing; +in this wisdom he made them all. And hence it is that other things +are also called a creation: As, 1. The essential conversion of a +sinner (2 Cor 5:17). 2. The recovery of the church from a degenerate +state (Rev 21:5). + +And therefore, as Moses begins with the creation of the world, so +John begins with the gospel of salvation (Gen 1:1; John 1:1). There +is also besides many excellent things in the manner and order of the +creation of the world, held forth to those that have understanding: +Some of which I may touch upon by way of observation. But to begin +with the first: + +The first appearance of this earthy part of the world, is recorded +to be but a formless and void heap or chaos; and such is man before +a new creation: formless, I mean, as to the order of the Testament +of Christ, and void of the holy order thereof: And hence Jeremiah, +when he would set forth the condition of a wicked people, he doth +it under this metaphor: "I beheld [saith he] the earth, and, lo, +it was without form and void" (Jer 4:23). Indeed, the world would +make this a type of Christ; to wit, a man of no form or comeliness +(Isa 53:2). But 'tis only true of themselves; they are without a +New Testament impression upon them; they are void of the sovereign +grace of God. So then the power of God gave the world a being, but +by his word he set it in form and beauty; even as by his power he +gives a being to man, but by his word he giveth him New Testament +framing and glory (Eph 2:10-13). This is still followed by that +which follows: + +And darkness was upon the face of the deep (v 2). + +The Deep here, might be a type of the heart of man before conversion; +and so Solomon seems to intimate. Now as the darkness of this world +did cover the face of this first chaos; so spiritual darkness the +heart of the sons of men: and hence they are said to be darkened, +to be in darkness, yea, to be very darkness itself. + +"And the Spirit of God moved upon the face of the waters." + +A blessed emblem of the word of God in the matter of regeneration; +for as the first chaos remained without form, and void, until the +Spirit of God moved to work upon it, and by working, to put this +world into frame and order; so man, as he comes into the world, +abides a confused lump, an unclean thing; a creature without New +Testament order, until by the Spirit of the Lord he is transformed +into the image of Jesus Christ (Gal 1:15). + +"And the Spirit of God moved upon the face." + +Solomon compares the heart to a man's face; because as in the face +may be discerned whether there is anger or otherwise; so by the +inclinations of the heart are discovered the truth of the condition of +the man, as to his state either for heaven or hell. And besides, +as the Spirit of God moved upon the face of the waters; so in +the work of our conversion, the Spirit of God beginneth with the +heart of the sons of men; because the heart is the main fort (Acts +2:37). Now if the main fort be not taken, the adversary is still +capable of making continual resistance. Therefore God first +conquers the heart; therefore the Spirit of God moveth upon the +face of our heart, when he cometh to convert us from Satan to God. + +"And God said, Let there be light." + +This is the first thing with which God began the order of the +creation; to wit, light, "Let there be light": From which many +profitable notes may be gathered, as to the order of God in the +salvation of the soul. As, + +1. When the Holy Ghost worketh upon us, and in us, in order to +a new creation; he first toucheth our understanding, that great +peace of the heart, with his spiritual illumination (Matt 4:16). +His first word, in order to our conversion, is, Let there be light: +light, to see their state by nature; light, to see the fruits and +effects of sin; light, to see the truth and worth of the merits +of Jesus Christ; light, to see the truth and faithfulness of God, +in keeping promise and covenant with them that embrace salvation +upon the blessed terms of the gospel of peace (Heb 10:32). Now +that this word, Let there be light, was a semblance of the first +work of the Holy Ghost upon the heart, compare it with that +of Paul to the Corinthians; "For God, who commanded the light to +shine out of darkness," that is, at the beginning of the world, +"hath shined in our hearts to give the light of the knowledge of +the glory of God in the face of Jesus Christ" (2 Cor 4:6). + +2. "And God said, Let there be light." As here, the light of this +world; so in conversion, the light of the New Testament of Christ, +it comes by the word of God. No word, no light: therefore the +apostle saith, He "hath brought life and immortality to light +through the gospel" (2 Tim 1:10). And therefore Paul saith again, +That salvation is manifest through preaching, through the expounding +or opening of the word of faith. + +3. "And God said, Let there be light; and there was light": He +spake the word, and it was done; all that darkness that before +did cover the face of the deep, could not now hinder the being of +light. So neither can all the blindness and ignorance that is in +the heart of man, hinder the light of the knowledge of the glory +of God in the face of Jesus Christ (Rev 3:7). When it pleaseth +God to reveal, it is revealed; when he openeth, none can shut: He +said, Let there be light, and there was light. + +And God saw that the light was good. Truly the light is good (saith +Solomon) and a pleasant thing it is for the eye to behold the sun. +It was good, because it was God's creature; and so in the work of +grace that is wrought in our hearts, that light of the new covenant, +it is good, because it is God's work, the work of his good pleasure +(2 Thess 1:11); that good work which he hath not only begun, but +promised to fulfil until the day of Jesus Christ (Phil 1:6). + +God saw that the light was good. The darkness that before did cover +the face of the waters, was not a creature of God, but a privation, +or that which was caused by reason that light was not as yet in +the world: so sin, that darkness that might be felt, is not the +workmanship of God in the soul, but that which is the work of the +devil; and that taketh occasion to be, by reason that the true +light, as yet, doth not shine in the soul. + +"And God divided the light from the darkness." As Paul saith, What +communion hath light with darkness? they cannot agree to dwell +together (2 Cor 6:14). We see the night still flies before the day, +and dareth not come upon us again, but as the light diminisheth +and conveyeth itself away. So it is in the new creation; before +the light of the glorious gospel of Christ appears, there is night, +all night, in the soul (Eph 5:8): but when that indeed doth shine +in the soul, then for night there is day in the soul: "Ye were +darkness [saith Paul] but now are ye light in the Lord" (v 9): And, +"The darkness is past [saith John] and the true light now shineth" +(1 John 2:8). + +"And God divided the light from the darkness." + +God took part with the light, and preserved it from the darkness. +By these words, it seems that darkness and light began the quarrel, +before that bloody bout of Cain and Abel (Gal 5:17). The light and +the darkness struggled together, and nothing could divide or part +them but God. Darkness is at implacable enmity with light in the +creation of the world; and so it is in that rare work of regeneration, +the flesh lusteth against the spirit, and the spirit against the +flesh; as Peter saith, Fleshly lusts, they war against the soul. +This every Christian feels, and also that which I mentioned before, +namely, That before he be capable of opposing antichrist, with +Abel, in the world, he findeth a struggling in his own soul between +the light and the darkness that is there. + +"And God called the light Day, and the darkness he called Night." + +God doth not only distinguish by separating, but also by certain +characters; that things which are distinguished and separate, may +to us be the better known; he did so here in the work of creating +the world, and he doth so also in the great concern of man's +eternal happiness. The place of felicity is called heaven: The +place of torment is called hell: that which leads to hell is called +sin, transgression, iniquity, and wickedness; that which leads to +heaven, righteousness, holiness, goodness and uprightness: even as +in these types God called the light day, of which the godly are +the children (1 Thess 5:5); but the darkness he called night, of +which all ungodly men are the inhabiters and children also. Thus +after the Spirit of God had moved upon the face of the waters; +after God had commanded the light to shine, and had divided between +the light and the darkness, and had characterized them by their +proper names, he concludes the first day's work, "And the evening +and the morning were the first day." In which conclusion there is +wrapped up a blessed gospel-mystery; for God, by concluding the +first day here, doth shew us how we ought to determine that one +is made indeed a Christian: Even then when the Spirit of God hath +moved upon the face of the heart, when he hath commanded that light +should be there, when he divideth between, or setteth the light +at variance with the darkness; and when the soul doth receive the +characters of both, to observe them, and carry it to each according +to the mouth of God. + +"And God saith, Let there be a firmament" (v 6). + +This firmament he calleth heaven (v 8). Now this firmament, or +heaven, was to make a separation, or to divide between the waters +and the waters (v 7); To separate, I say, the waters from the +waters; the waters which were under the firmament, from the waters +which were above the firmament. Now by waters is signified in +the scriptures many things, as afflictions, worldly people (Psa +69:1,2), and particularly the saints (Rev 19:6); but in this place +is figured forth, all the people in the world, but so as consisting +of two parts, the children of God, and the children of the wicked +one: They under the heaven, figure out the world, or ungodly: +they above the firmament, the elect and chosen of God. And hence +in scripture the one is called heaven, and the other is called +earth, to signify the separation and difference that there is +between the one and the other. + +"And God made the firmament, and divided the waters--from the +waters." + +Indeed the world think that this separation comes, or is made, +through the captiousness of the preacher: But in truth it is the +handy work of God; And God made the firmament, and God divided, +&c. "I," saith he, "will put enmity between thee and the woman, +and between thy seed and her seed" (Gen 3:15). The good seed are +the children of the kingdom of God, but the bad are the children +of the wicked one (Matt 13:38). + +"And God made the firmament, and divided the waters which were under +the firmament, from the waters which were above the firmament: +and it was so" (v 7). + +Whatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again, +What he hath made crooked, who can make straight? (Eccl 1:15). He +said it in the beginning, and behold how it hath continued! Yea, +though there hath been endeavours on Satan's part, to mingle his +children with the seed of men; yet it hath not been possible they +should ever cleave one to another, "even as iron is not mixed +with clay" (Dan 2:43). Yea, let me add further, What laws have +been made, what blood hath been shed, what cruelty hath been used, +and what flatteries and lies invented, and all to make these two +waters and people one? And yet all hath failed, and fallen short +of producing the desired effect; for the Lord hath made a firmament, +even heaven itself hath divided between them. + +"And God called the firmament heaven. And the evening and the +morning were the second day" (v 8). + +After the waters were divided from the waters, God called the cause +of dividing, heaven; and so concluded the second day's work. And +indeed it was a very great work, as in the antitype we feel it to +this very day. Dividing work is difficult work, and he that can, +according to God, completely end and finish it, he need do no more +that day of his life. + +"And God said, Let the waters under the heaven be gathered together +unto one place, and let the dry land appear: and it was so" (v +9). + +Although in the second day's work, the waters above the firmament, +and those that be under, are the two peoples, or great families +of the world (Pro 8:31); yet because God would shew us by things +on earth, the flourishing state of those that are his (Hosea 10:12; +Joel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express +his mind by another kind of representation of things (Jer 4:3,4): +"And God said, Let the waters under the heaven be gathered together +unto one place; and let the dry land appear." The waters here +signifying the world; but the fruitful earth, the thrifty church +of God. That the fruitful earth is a figure of the thriving church +of God in this world, is evident from many scriptures, (and there +was nothing but thriftiness till the curse came). And hence it is +said of the church, That she should break the clods of the ground; +that she should sow righteousness, and reap it; that she should not +sow among thorns; that if this be done, the heart is circumcised, +and spiritual fruit shall flow forth, and grow abundantly: And +hence again it is that the officers and eminent ones in the church, +are called vines, trees, and other fruitful plants. And hence it +is said again, When the Lord reigneth, let the earth (that is, +the church) rejoice. That earth which bringeth forth fruit meet +for him by whom it is dressed, receiveth blessing from God. In +all which places, and many more that might be named, the earth is +made a figure of the church of God; and so I count it here in this +place. + +"And God said, Let the waters under the heaven be gathered into +one place." + +Let them be together: It is not thus of all waters, but of the sea, +which is still here a type of the world. Let them be so together, +that the earth may appear; that the church may be rid of their +rage and tumult, and then she will be fruitful, as it follows in +this first book of Genesis. The church is then in a flourishing +state, when the world is farthest off from her, and when the +roaring of their waves are far away. Now therefore let all the +wicked men be far from thence (Ezra 6:6): The Lord gather these +waters, which in another place are called the doleful creatures, +and birds of prey; Let these, O Lord, be gathered together to +their own places, and be settled in the land of Shinar upon their +own base (Zech 5:11): Then the wilderness and the solitary places +shall be glad for them; that is, for that they are departed thence, +the desert shall rejoice and blossom as a rose (Isa 34 and 35). + +"And God called the dry land Earth; and the gathering together of +the waters called he seas: and God saw that it was good" (v 10). + +God saw, that to separate the waters from the earth was good: And +so it is, for then have the churches rest. Then doth this earth +bring forth her fruit, as in the 11th and 12th verses may here be +seen. + +"And God said, Let there be lights in the firmament of the heaven" +(v 14). + +The wisdom of God, is there to make use of figures and shadows, +even where most fit things, the things under consideration, may be +most fitly demonstrated. The dividing the waters from the waters, +most fitly doth show the work of God in choosing and refusing; by +dividing the waters from the earth, doth show how fruitful God's +earth, the church is, when persecutors are made to be far from +thence. + +Wherefore he speaketh not of garnishing of his church until he +comes to this fourth day's work: by his Spirit he hath garnished +the heavens, that most fitly showing the glory of the church. + +Let there be lights; to wit, the sun, the moon, and the stars. + +The sun is in this place a type of Christ, the Sun of Righteousness: +The moon is a type of the church, in her uncertain condition in +this world: The stars are types of the several saints and officers +in this church. And hence it is that the sun is said not only to +rule, but it, with the moon and stars, to be set for signs, and +for seasons, and for days, and for years, &c. (Rev 1:20). But if +we take the heaven for the church, then how is she beautified, +when the Son of God is placed in the midst of her! (Rev 1:12,13). +And how plainly is her condition made out, even by the changing, +increasing, and diminishing of the moon! And how excellent is that +congregation of men, that for light and glory are figured by the +stars! (Matt 28:20). + +From this day's work much might be observed. + +First, That forasmuch as the sun was not made before the fourth +day, it is evident there was light in the world before the sun was +created; for in the first day God said, Let there be light, and +there was light. This may also teach us thus much, That before +Christ came in person, there was spiritual light in the saints +of God. And again, That as the sun was not made before the fourth +day of the creation, so Christ should not be born before the +fourth mystical day of the world; for it is evident, that Christ, +the true light of the world, was not born till about four thousand +years after the world was made. Second, As to the moon, there are +four things attending her, which fitly may hold forth the state +of the church. (1.) In that she changeth from an old to a new, we +may conceive, that God by making her so, did it to show he would +one day make a change of his church, from a Jewish to a Gentile +congregation. (2.) In that she increaseth, she showeth the +flourishing state of the church. (3.) In her diminishing, the +diminishing state of the church. (4.) The moon is also sometimes +made to look as red as blood, to show how dreadful and bloody the +suffering of the church is at some certain times. + +Third, By the stars, we understand two things. (1.) How innumerable +the saints, those spiritual stars shall be (Heb 11:12). (2.) How +they shall differ each from other in glory (1 Cor 15:41). + +"And God said, Let there be lights in the firmament of the heaven, +to divide the day from the night." + +For though before the light was divided from the darkness, yet the +day and night was not so kept within their bounds, as now by these +lights they were: probably signifying, that nothing should be so +clearly distinguished and made appear, as by the sun light of the +gospel of Christ: for by that it is that "the shadows flee away" +(Song 2:17). The light of the sun gathers the day to its hours, both +longer and shorter, and forceth also the night to keep within his +bounds. + +"And God made two great lights; the greater light to rule the day, +and the lesser light to rule the night" (v 16). + +Signifying, That Christ should be the light and governor of his +church, which are the children of the day; but the church, a light +to the children of the night, that by them they might learn the +mysteries of the kingdom. Saith Christ to his own, "Ye are the light +of the world": And again, "Let your light so shine,--that men may +see," &c., for though they that only walk in the night, cannot see +to walk by the sun, yet by the moon they may. Thus the heaven is +a type of the church, the moon a type of her uncertain state in +this world; the stars are types of her immovable converts; and +their glory, of the differing degrees of theirs, both here, and +in the other world. Much more might be said, but I pass this. + +"And God said, Let the waters bring forth abundantly the moving +creature that hath life" (v 20). + +The sea, as I said, is a figure of the world; wherefore the creatures +that are in it, of the men of the world (Zech 13:8; Isa 60:5). This +sea bringeth forth small and great beasts, even as the world doth +yield both small and great persecutors, who like the fishes of prey, +eat up and devour what they can of those fish that are of another +condition. Now also out of the world that mystical sea, as fishers +do out of the natural; both Christ and his servants catch mystical +fish, even fish as of the great sea. + +In the sea God created great whales, he made them to play therein. + +Which whales in the sea are types of the devils in the world: +Therefore as the devil is called, the prince of this world; so the +whale is called, king over all the children of pride (Job 41:33,34). + +"And God said, Let the earth bring forth the living creature after +his kind" (v 24). + +Of the beginning of this sixth day's work that may be said which +is said of the fishes, and the rest of the sea; for as there is +variety of fish in the one, so of beasts and cattle in the other, +who also make a prey of their fellows, as the fishes do; a most apt +representation of the nature and actions of bloody and deceitful +men: Hence persecutors are called bulls, bears, lions, wolves, +tigers, dragons, dogs, foxes, leopards, and the like.[3] + +"And God said, Let us make man" (v 26). + +I observe, that in the creation of the world, God goeth gradually +on, from things less, to things more abundantly glorious; I mean, +as to the creation of this earth; and the things that thereto +appertain. First he bringeth forth a confused chaos, then he +commands matter to appear distinct, then the earth bringeth forth +trees, and herbs, and grass; after that beasts; and the sea, fowls; +and last of all, Let us make man. Now passing by the doctrine +of the trinity, because spoken to before, I come to make some +observation upon this wonderful piece of the workmanship of God. + +"Let us make man." Man in whom is also included the woman, was +made the last of the creatures. From whence we may gather, + +God's respect to this excellent creature, in that he first provideth +for him, before he giveth him his being: He bringeth him not to an +empty house, but to one well furnished with all kind of necessaries, +having beautified the heaven and the earth with glory, and all +sorts of nourishment, for his pleasure and sustenance.[4] + +"Let us make man in our image, after our likeness." + +An image, or the likeness of any thing, is not the thing of which +it is a figure; so here, Adam is an image, or made in the likeness +of God. Now as Adam is the image of God, it must either respect +him, as he consisteth of the soul, as a part; or as he consists +of a body and soul together: If as he is made a reasonable soul, +then he is an excellent image of the eternal Godhead, the attributes +of the one being shadowed out by the qualities and passions of +the other; for as there is in the Godhead, power, knowledge, love, +and righteousness; so a likeness of these is in the soul of man, +especially of man before he had sinned: And as there is passions +of pity, compassion, affections, and bowels in man; so there are +these in a far more infinite way in God. + +Again, If this image respect the whole man, then Adam was a figure +of God, as incarnate; or of God, as he was to be made afterwards +man. And hence it is, that as Adam is called the image of God +(Rom 5:14); so also is Christ himself called and reckoned as the +answering antitype of such an image. + +But again, Though Adam be here called the image or similitude +of God; yet but so as that he was the shadow of a more excellent +image. Adam was a type of Christ, who only is "the express image" +of his Father's person, and the likeness of his excellent glory +(Heb 1:3). For those things that were in Adam, were but of a humane, +but of a created substance; but those that were in Christ, of the +same divine and eternal excellency with the Father. + +Is Christ then the image of the Father, simply, as considered of +the same divine and eternal excellency with him? Certainly, No: +for an image is doubtless inferior to that of which it is a figure. +Understand then, that Christ is the image of the Father's glory, +as born of the Virgin Mary, yet so, as being very God also: Not +that his Godhead in itself was a shadow or image, but by the acts +and doing of that man, every act being infinitely perfect by virtue +of his Godhead, the Father's perfections were made manifest to +flesh. An image is to be looked upon, and by being looked upon, +another thing is seen; so by the person and doings of the Lord +Jesus, they that indeed could see him as he was, discovered the +perfection and glory of the Father.--"Philip, He that hath seen +me hath seen the Father; and how sayest thou then, Shew us the +Father?" (John 14:9). Neither the Father nor the Son can by us at +all be seen, as they are simply and entirely in their own essence. +Therefore the person of the Father must be seen by us, through +the Son, as consisting of God and man; the Godhead, by working +effectually in the manhood, shewing clearly there through the +infinite perfection and glory of the Father: "The word was made +flesh, and--[then] we beheld his glory, the glory as of the only +begotten of the Father, [He being in his personal excellencies, +infinitely and perfectly, what is recorded of his Father,] full +of grace and truth" (John 1:14). So again, he "is the image of +the invisible God" (Col 1:15). The Godhead is indeed invisible; +how then is Christ the image of it? Not by being invisible also; +for so is he as much hid as the Father; but being clothed with +flesh, that the works of the Son might by us be seen, he thereby +presenteth to us, as in a figure, the eternal excellency of the +Father. And hence as he is called "an image," he is also called +"the first-born" of every creature (Col 1:18). His being a creature, +respecting his manhood, and his birth, and his rising again from +the dead. Therefore a little after, he is called, "the first-born +from the dead" (v 19): And in another place, "the first-begotten +of the dead" (Rev 1:5): And "the first-fruits of them that slept" +(1 Cor 15:20). So then, though Adam was the image of God, yet +God's image but as a mere creature: But Christ though a creature +as touching his manhood; yet being also God, as the Father, he +shewed forth expressly, in capital characters, by all his works +and doings in the world, the beauty and glory of the Father: "The +light of the knowledge of the glory of God," is given "in the face +of Jesus Christ" (2 Cor 4:6). Where by face, we must understand +that which is visible, that being open when all else is covered, +and that by which most principally we are discovered to others, +and known. Now as to the case in hand, this face must signify to +us the personal virtues and doings of Christ, by which the glory +of the Father is exposed; the glory of his justice, by Christ's +exactness of life; the glory of his love, by Christ's compassion +to sinners, &c. + +Ver. 26. "And God said, Let us make man in our image, after our +likeness: and let them have dominion over the fish of the sea, and +over the fowl of the air, and over the cattle, and over all the +earth, and over every creeping thing that creepeth upon the earth." + +As Adam was a type of Christ, as the image and glory of God; so by +these words he further showeth, that he was a type of his sovereign +power; for to him be dominion and power everlasting (Heb 2:8,9), +"to whom be praise and dominion for ever" (1 Peter 4:11; Jude 25). +Now by the fish of the sea, the beasts of the earth, the fowls of +the air, and every creeping thing, we may understand all creatures, +visible and invisible, whether they be men, angels, or devils; in +heaven, earth, or under the earth: also all thrones, authorities +and powers, whether in heaven, in earth, or hell: Christ is made +head over all; He hath also a name above every name, "not only in +this world, but in that which is to come" (Eph 1:25). + +Ver. 28. "And God blessed them; and God said unto them, [that is, +to the man and his wife] Be fruitful, and multiply, and replenish +the earth, and subdue it," &c. + +This in the type doth show, in the antitype, how fruitful Christ +and his church shall be; and how he at last shall, all over the +earth, have a seed to replenish and subdue it by the power of the +immortal seed of the word of God: how his name shall be reverenced +from one end of the earth to the other: how the kingdoms of the +earth shall ALL at last become the kingdoms of our Lord, and of +his Christ. + +"And subdue it." God did put that majesty and dread upon Adam, at +his creation, that all the beasts of the field submitted themselves +unto him. As God also said to Noah, "The fear of you and the dread +of you shall be upon every beast of the earth, and upon every fowl +of the air, upon all that moveth upon the earth, and upon all the +fishes of the sea; into your hand are they delivered" (Gen 9:2). + +"And God said, Behold I have given you every herb bearing seed, +which is upon the face of all the earth; and every tree, in the +which is the fruit of a tree yielding seed; to you it shall be +for meat" (Gen 1:29). + +These herbs and trees are types of the wholesome word of the gospel, +on which both Christ, his church, and unconverted sinners, ought +to feed and be refreshed; and without which thee is no subsisting +either of one or the other: "He causeth the grass to grow for the +cattle, and herb for the service of man: that he may bring forth +food out of the earth; and wine that maketh glad the heart of man, +and oil to make his face to shine, and bread which strengtheneth +man's heart" (Psa 104:14,15). + +"And God saw every thing that he had made, and, behold, it was +very good" (v 31). + +All things have their natural goodness by creation. Things are not +good, because they have a being only, but because God gave them +such a being. Neither did God make them, because he saw they would +attract a goodness to themselves; but he made them in such kind, +as to bring forth that goodness he before determined they should. +"And the evening and the morning were the sixth day." + +CHAPTER II. + +Ver. 3. "And God blessed the seventh day, and sanctified it: because +that in it he had rested from all his work which God created and +made." + +The seventh day did signify two things: + +First, Christ Jesus, who is as well the rest of the justice of God, +as a rest for sinful man. + +Secondly, It was also a type of that glorious rest that saints +shall have when the six days of this world are fully ended. + +For the first, the apostle makes the sabbath a shadow of Jesus +Christ, "a shadow of things to come; but the body [or substance] is +of Christ" (Col 2:17). And hence it is that he is so often said to +be "a rest" to the Gentiles, a glorious rest, and that he promiseth +rest to such as cast their burthen upon him (Matt 11:29). + +The second also the apostle asserteth in that fourth chapter to +the Hebrews, "There remaineth therefore a rest," or the keeping of +a sabbath, "to the people of God" (v 9 read also vv 4-11). Which +sabbath, as I conceive, will be the seventh thousand of years, which +are to follow immediately after the world hath stood six thousand +first: for as God was six days in the works of creation, and rested +the seventh; so in six thousand years he will perfect his works +and providences that concern this world. As also he will finish +the toil and travel of his saints, with the burthen of the beasts, +and the curse of the ground; and bring all into rest for a thousand +years. A day with the Lord, is as a thousand years: wherefore +this blessed and desirable time is also called "a day," "a great +day," "that great and notable day of the Lord" (Acts 2:20), which +shall end in the eternal judgment of the world. God hath held +forth this by several other shadows, as the sabbath of weeks, the +sabbath of years, and the great jubilee, which is to be the year +after forty-nine years are expired (Lev 25:1-13). Of all which, +more in their place, if God permit. + +Ver. 4. "These are the generations of the heavens and of the earth +when they were created, in the day that the LORD God made the earth +and the heavens." + +Moses seems by these words, "In the day," to insist principally +upon them in their first and primitive state, before there was +sin or curse in the world; for in the day that they were created, +there was a far more glorious lustre and beauty than now can be +seen; the heaven, for sin, is, as it were, turned into brass; and +the rain into powder and dust, in comparison of what it was as it +came from the fingers of God. The earth hath also from that time +a curse upon it; yea, the whole creation, by sin, is even "made +subject to vanity," is in travail, and groans under the burthen +that sin hath brought upon it (Rom 8:19-23). + +Ver. 5. "And every plant of the field before it was in the earth, +and every herb of the field before it grew." + +Thus it was in the first creation; they therefore became neither +herbs nor trees, by the course of nature, but by the creation of +God. And even so it is in the new creation, men spring not up by +nature to be saints: No, not in the church of God, but first they +are created in Christ Jesus, and made meet to be partakers of the +benefit, and then planted in the church of God; "planted," I say, +as plants before prepared. Indeed hypocrites, and formal professors, +may spring up in the church, by virtue of her forms, and outward +services, as thorns and thistles spring up in the earth, by virtue +of her moisture and heartiness. But these are but the fruits of +the curse, and are determined to be burned at last in the fire: +"Every plant [saith Christ] which my heavenly Father hath not +planted, shall be rooted up" (Matt 15:13; Heb 6:8).[5] + +"For the Lord God had not caused it to rain upon the earth." This +is the reason that they came not up by nature first, but were +first created, then planted, then made to grow. So the reason why +men by nature grow not in the church, is, because the Lord doth not +cause it to rain upon them, they still abiding and doing according +to the course of this world; but he plants them in his house by +the mighty power of his word and Spirit, by which they are created +saints, and then they afterwards grow in grace, and in the knowledge +of our Lord and Saviour Jesus Christ. "And there was not a man to +till the ground." It seems by this there was a kind of necessity +why God should make man, yea, a multitude of men; for otherwise he +had made what before he made in vain; that is, his end in making +so glorious a creature as this world, which was to shew forth his +glory by, had been void, and without effect; for although it was +glorious, as it came out of the hand of God; yet it was not of +power so to preserve itself, but would, without men to look after +and dress it, be turned into a wilderness. + +Thus it is with the world of men, if there was not the second +Adam to plough them and sow them, they could none of them become +saints; No, not the elect themselves; because the means are +determined, as well as the end. + +By this we may likewise see what a woeful condition that people is +in, that have no ministers of the word of the gospel: "My people +perish, [are destroyed] for lack of knowledge" (Hosea 4:6): And +again, "Where there is no vision, the people perish" (Pro 29:18). +Pray therefore to the Lord of the harvest, that he would send out +his ploughers to plough, and his labourers into his harvest. + +Ver. 6. "But there went up a mist from the earth, and watered the +whole face of the ground." + +Although as yet there was no ploughman nor rain, yet a mist arose +from the earth; so where there is not the word of the gospel, there +is yet sufficiency of light, to teach men how to govern themselves +in civil and natural society. But this is only "a mist," men cannot +gospelly grow by this; therefore, as in the next verse, of necessity +man must be formed. + +But again, I have sometimes thought by this mist, might be held +forth that nourishment men had by the doctrine of faith, before +the gospel was divulged by Moses, the prophets, or Christ, &c. +for before these, that nourishment the church received, was but +slender and short, even as short as the nourishing of the mist is +to sober and moderate showers of rain; to which both the law and +the gospel is compared. + +Again, I have also sometimes thought, that by this mist might be +typified those excellent proverbs and holy sayings of the men of +old, before there was a written word; for it cannot be but the +godly did contain in proverbs, and certain sayings, the doctrine +of salvation hereafter, and of good living here [see Romans 2:14]; +of which we have a touch in Genesis, but more at large by that +blessed book of Job; which book, in my opinion, is a holy collection +of those proverbs and sayings of the ancients, occasioned by the +temptation of that good man. But whatever this mist did signify (in +other men's judgment) certain it is, it was for present necessity, +till a man should be made to till the ground, and the fruits +thereof watered with "the bottles of heaven": Which, so far as I +see yet, most aptly presents us with some of all these. + +Ver. 7. "And the Lord God formed man of the dust of the ground," +&c. In the creation of man, God began with his outside; but in the +work of regeneration, he first begins within, at the heart. He made +him; that is, his body, of the dust of the ground; but he abides +a lifeless lump, till the Lord puts forth a second act. "And [he] +breathed into his nostrils the breath of life; and man became a +living soul." Now he lives, now he acts: so it is in the kingdom of +Christ, no man can be a living soul in that kingdom by his first +creation, he must have life "breathed" into him, life and spirit +from Jesus Christ (John 20:22). + +Now therefore is Adam a type, yet but an earthly one, of things +more high and heavenly; "And as we have borne the image of the +earthy, we shall also bear the image of the heavenly" (1 Cor 15:49). + +Ver. 8. "And the Lord God planted a garden eastward in Eden, and +there he put the man whom he had formed." + +"And the Lord God planted a garden." Thus the Holy Ghost speaks +clearer and clearer; for now he presents the church to us under the +similitude of a garden, which is taken out of the wide and open +field, and inclosed; "A garden inclosed is my sister, my spouse"; +a garden inclosed, "a spring shut up, a fountain sealed" (Cant +4:12); and there he put the man whom he had formed. An excellent +type of the presence of Christ with his church (Rev 1:12,13). + +Ver. 9. "And out of the ground made the Lord God to grow every +tree that is pleasant to the sight," &c. + +These trees, and their pleasurableness, do shew us the beauty of +the truly godly, whom the Lord hath beautified with salvation. And +hence it is said, the glory of Lebanon, of Sharon, and of Carmel, +is given to the church: that is, she is more beautified with gifts +and graces than can by types and shadows be expressed. "The tree +of life also in the midst of the garden, and the tree of knowledge +of good and evil." + +This "tree of life," was another type of Christ, as the bread and +healing medicine of the church, that stands "in the midst of the +paradise of God" (Rev 2:7; 22:2). + +The tree of the knowledge of good and evil, was a type of the law, +or covenant of works, as the sequel of the story clearly manifesteth; +for had not Adam eaten thereof, he had enjoyed for ever his first +blessedness. As Moses saith, "It shall be our righteousness, if +we observe to do all these commandments before the Lord our God, +as he hath commanded us" (Deu 6:25). But both Adam and we have +touched, that is, broken the boughs and fruit of this tree, and +therefore now for ever, by the law, no man can stand just before +God (Gal 2:16). + +Ver. 10. "And a river went out of Eden to water the garden; and +from thence it was parted, and became into four heads." + +This river while it abided in Eden, in the garden, it was the +river of God; that is, serviceable to the trees and fruit of the +garden, and was herein a type of those watering ministers that +water the plants of the Lord. But observe, when it had passed the +garden, had gotten without the bound of the garden, from thence +it was parted, and became into four heads; from thence it was +transformed, or turned into another manner of thing: it now became +into four heads; a type of the four great monarchies of the world, +of which Babylon, though the first in order of being, yet the last +in a gospel or mysterious sense. The fourth is the river Euphrates, +that which was the face of the kingdom of Babel of old. Hence +note, That how eminent and serviceable soever men are while they +abide in the garden of Eden, THE CHURCH; yet when they come out +from thence, they evilly seek the great things of the world: one +is for compassing the whole land of Havilah, where is gold; another +is for compassing this, a third that, and a fourth another thing, +according as you see these four heads did. Observe again, That +while men abide in the church of God, there is not by them a +seeking after the monarchies of this world; but when they depart +from thence, then they seek and strive to be heads; as that cursed +monster the pope, forsaking the garden of God, became in a manner +the prince of all the earth: Of whom Tyrus mentioned by Ezekiel, +was a very lively type, "Thou hast been in Eden, the garden of +God; every precious-stone, [that is, doctrine,] was thy covering; +as the sardius, topaz, diamond," &c., "till iniquity was found +in thee" (Eze 28:13-18); till thou leftest thy station, and place +appointed of God, and then thou wast cast as profane out of the +mountain of God, yea, though a covering cherub. See it again in +Cain, who while he continued in the church, he was a busy sacrificer, +as busy as Abel his brother; but when he left off to fear the +Lord, and had bloodily butchered his holy brother, then he seeks +to be a head, or monarch; then he goeth and buildeth a city to +preserve his name and posterity for ever (Gen 4:17). + +Ver. 15. "And the Lord God took the man, and put him into the +garden of Eden, to dress it and to keep it." + +In this also Adam was a figure of our Lord Jesus Christ, as pastor +and chief bishop of his church. "I the Lord, [saith Christ,] do +keep it; I will water it every moment, I will keep it night and +day" (Isa 27:3). + +"And the Lord God took the man." No man taketh this honour upon +him, but he that is called of God, as was Aaron. Blessed is he also +that can say as the prophet Amos; "And the Lord took me [said he] +as I followed the flock, and the Lord said unto me, Go, prophesy +unto my people Israel" (Amos 7:15). + +"To dress it and to keep it." He that is not dressed, is not kept: +That is a sad judgment, That which dieth, let it die; That which +is diseased, let it not be dressed, let it die of that disease. By +dressing therefore I understand, pruning, manuring and the like, +which the dresser of the vineyard was commanded to do, without +which all is overrun with briers and nettles, and is fit for +nothing but cursing, and to be burned (Luke 13:6-9; Pro 24:30-34; +Heb 6:7,8). + +"And the Lord commanded the man, saying, Of every tree of the +garden thou mayest freely eat" (v 16). + +It is God's word that giveth us power to eat, to drink, and do other +our works, and without the word we may do nothing. The command +gave Adam leave: "Every creature of God is good, and nothing to be +refused, if it be received with thanksgiving; for it is sanctified +by the word of God [by the command of the word, and by receiving +of it according to the limits thereof,] and prayer" (1 Tim 4:4,5). + +Ver. 17. "But of the tree of the knowledge of good and evil, thou +shalt not eat of it." I said before, What God's word prohibits, we +must take care to shun. + +This "tree of knowledge," as I said before, was a type of the covenant +of works, the which had not Adam touched, (for by touching it he +broke that covenant,) he then had lived ever, but touching it he +dies (Gen 3:3). + +Adam going into the garden under these conditions and penalties, +was therein a type of the humiliation of Christ; who at his coming +into the world, was made under the law, under its command and +penalty, even as other men, but without sin (Gal 4:4,5). + +"For in the day that thou eatest thereof thou shalt surely die." + +"For in the day." Adam lived to God no longer than while he kept +himself from eating forbidden fruit; in that very day he died; +first a spiritual death in his soul; his body also was then made +capable of mortality, and all diseases, which two great impediments +in time brought him down to dust again. + +Ver. 18. "And the Lord God said, It is not good that man should be +alone; I will make him an help meet for him." + +By these words, Adam's state, even in innocency, seems to crave +for help; wherefore it is manifest that that state is short of that +we attain by the resurrection from the dead; yea, for as much as +his need required earthly help, it is apparent his condition was +not heavenly; "The first man is of the earth, earthy: the second +man is the Lord from heaven" (1 Cor 15:47). Adam in his first +estate was not spiritual: "That was not first which is spiritual, +but that which is natural; and afterwards that which is spiritual" +(v 46). Wherefore those that think it enough to attain to the state +of Adam in innocency, think it sufficient to be mere naturalists; +think themselves well, without being made spiritual: yea, let +me add, they think it safe standing by a covenant of works; they +think themselves happy, though not concerned in a covenant of +grace; they think they know enough, though ignorant of a mediator, +and count they have no need of the intercession of Christ.[6] + +Adam stood by a covenant of works: Adam's kingdom was an earthly +paradise; Adam's excellency was, that he had not need of a Saviour; +and Adam's knowledge was ignorance of Jesus Christ: Adam in his +greatest glory, wanted earthly comforts; Adam in his innocency, +was a mere natural man. + +Ver. 19. "And out of the ground the Lord God formed every beast +of the field, and every fowl of the air." + +This proveth further what I said at first, That in the first chaos +was contained all that was made upon the earth. + +"And brought them unto Adam, to see what he would call them: and +whatsoever Adam called every living creature, that was the name +thereof." + +In this Adam was a lively type of the Lord Christ's sovereign and +glorious power over all flesh: "Thou hast given him power over all +flesh, that he should give eternal life to as many as thou hast +given him" (John 17:2). + +"And brought them unto Adam to see what he would call them." + +So Christ nameth the world; whom he will he calleth saints; and +whom he will he calleth the world, "ungodly," "serpents," "vipers," +and the like. "I pray for them, I pray not for the world" (John +17:9). + +"And whatsoever Adam called every living creature, that was the name +thereof." Even as Christ passes sentence, so shall their judgment +be. + +Ver. 20. "And Adam gave names to all cattle, and to the fowl of +the air, and to every beast of the field." So Christ judgeth of +angels, devils, and men. + +"But for Adam, there was not found an help meet for him." All +the glory of this world, had not Adam had a wife, could not have +completed this man's blessedness; he would yet have been wanting: +so all the glory of heaven, considering Christ as mediator, could +not, without his church, have made him up complete. The church, +I say, "which is his body, the fulness of him that filleth all in +all." + +Ver. 21, 22. "And the Lord God caused a deep sleep to fall upon +Adam, and he slept: and he took one of his ribs, and closed up the +flesh instead thereof; and the rib which the Lord God had taken +from man, made he a woman, and brought her unto the man." + +In these words we find an help provided for Adam; also whence it +came. The help was a wife; she came out of his side; she was taken +thence while Adam slept. A blessed figure of a further mystery. +Adam's wife was a type of the church of Christ; for that she was +taken out of his side, it signifies we are flesh of Christ's flesh, +and bone of Christ's bone (Eph 5:30). And in that she was taken +thence while Adam slept, it signifies, the church is Christ's, by +virtue of his death and blood: "Feed the church of God, which he +hath purchased with is own blood" (Acts 20:28). + +"And he brought her to the man." That is, And God brought her to +the man. By which he clearly intimates, That as the church is the +workmanship of God, and the purchase of the blood of Christ; so +yet she cannot come to Christ, unless brought to him of God: "No +man can come to me [saith Christ] except the Father which hath +sent me, draw him" (John 6:44). + +Ver. 23. "And Adam said, This is now bone of my bones, and flesh +of my flesh: she shall be called Woman, because she was taken out +of Man." + +In that Adam doth thus acknowledge his wife to be bone and flesh +of his substance, it shews us, that Christ will acknowledge those +that are his: "He is not ashamed to call them brethren, saying, I +will declare thy name unto my brethren, in the midst of the church +will I sing praise unto thee" (Heb 2:11,12). + +And observe it, He said, "She is bone of my bone," &c. before that +God, that brought her to him; intimating, that Christ both owns +us now at his Father's right hand, and will not be ashamed of us, +even in the day of judgment (Matt 10:33; Luke 12:8). + +Ver. 24. "Therefore shall a man leave his father and his mother, +and shall cleave unto his wife: and they shall be one flesh." + +This ought to be truly performed in our married estate in this +world. But here endeth not the mystery. + +"Therefore shall a man leave his father." Thus did Christ when he +came into the world to save sinners: He came forth from the Father; +"I came forth from the Father, and am come into the world" (John +16:28). + +"Therefore shall a man leave his father and his mother." The Jewish +church may, in a mystical sense, be called the mother of Christ; +for she was indeed God's wife, and of her came his Son Jesus Christ: +yet his mother he left and forsook, to be joined to his Gentile +spouse, which is now his only wife. + +Ver. 25. "And they were both naked, the man and his wife, and were +not ashamed." + +No sin, no shame: Let men stand where God hath set them, and there +is no cause of shame, though they be exposed in outward appearance +to never so much contempt. + +"And they were both naked." Apparel is the fruits of sin; wherefore +let such as pride themselves therein, remember, that they cover one +shame with another. But let them that are truly godly have their +apparel modest and sober, and with shamefacedness put them on, +remembering always the first cause of our covering our nakedness, +was the sin and shame of our first parents (1 Peter 3:3). + +CHAPTER III. + +Ver. 1. "Now the serpent was more subtil than any beast of the +field which the Lord God had made. And he said unto the woman, +Yea, hath God said, Ye shall not eat of every tree of the garden?" + +In these words we have an entrance of the first great spiritual +conflict that was fought between the devil and flesh; and it is +worth the observing, how the enemy attempted, engaged, and overcame +the world (2 Cor 11:3). + +1. He tempts by means; he appeareth not in his own shape and hue, +but assumeth the body of one of the creatures, the body of the +serpent, and so begins the combat. And from hence it is, that in +after ages he is spoken of under the name of that creature, "the +dragon, that old serpent which is the devil, and Satan" (Rev 20:2); +because, as the Holy Ghost would have us beware of the devil, so +of the means and engines which he useth; for where one is overcome +by his own fearful appearance, ten thousand are overcome by the +means and engines that he useth. + +2. "The serpent was more subtil." The devil, in his attempts after +our destruction, maketh use of the most suitable means. The serpent +was more subtil, therefore the cunning of the devil was least of +all discerned. Had he made use of some of the most foolish of the +creatures, Adam had luckily started back, for he knew the nature +of all the creatures, and gave them names accordingly; wherefore +the serpent, Adam knew, was subtil, therefore Satan useth him, +thereby to catch this goodly creature. Hereby the devil least +appeared; and least appearing, the temptation soonest took the +tinder.[7] + +"Now the serpent was more subtil." More subtil. Hence the devil +is called, "the serpent with heads," [with great cunning;] "the +crooked serpent," [with knotty objections;] "the piercing serpent," +[for he often wounds;] and his ways are called "devices," "temptations," +"delusions," "wiles," "power," and "the gates of hell"; because +of their mighty prevalency. This is he that undertook our first +parents. + +But how did he undertake them? + +He labours to make them question the simplicity of the word of +God, bearing Adam's wife in hand, that there must needs be some +meaning that palliates the text; Hath God said ye shall not eat of +the tree? Which interrogatory suggested them with a strong doubt +that this word would not appear a truth, if you compare it with +the 4th verse. + +Hence learn, that so long as we retain the simplicity of the word, +we have Satan at the end of the staff; for unless we give way to +a doubt about that, about the truth and simplicity of it, he gets +no ground upon us. And hence the apostle says, He feared lest by +some means, as the serpent beguiled Eve through his subtilty, so +our minds should be corrupted from the simplicity that is in Christ +(2 Cor 11:3); that is, lest our minds should be drawn off from the +simplicity of the word of the gospel by some devilish and delusive +arguments; For mark, Satan doth not first of all deny, but makes a +doubt upon the word, whether it is to be taken in this or another +sense; and so first corrupting the mind with a doubt about the +simplicity of the true sense, he after brings them to a denial +thereof; "Hath God said, Ye shall not eat of every tree of the +garden?" + +Ver. 2. "And the woman said unto the serpent, We may eat of the +fruit of the trees of the garden." + +"And the woman said." Indeed, the question was put to her, but the +command was not so immediately delivered to her: "The Lord God +commanded the man" (2:16). This therefore I reckon a great fault +in the woman, an usurpation, to undertake so mighty an adversary, +when she was not the principal that was concerned therein; nay, +when her husband who was more able than she, was at hand, to whom +also the law was given as chief. But for this act, I think it is, +that they are now commanded silence, and also commanded to learn +of their husbands (1 Cor 14:34,35): A command that is necessary +enough for that simple and weak sex:[8] Though they see it was +by them that sin came into the world, yet how hardly are some of +them to this day dissuaded from attempting unwarrantably to meddle +with potent enemies, about the great and weighty matters that +concern eternity (1 Tim 2:11-15). + +Hence note, That often they who are least able, will first adventure +to put in their head to defend that, from whence they return with +shame. + +"And the woman said unto the serpent, We may eat of the fruit of +the trees of the garden." + +This was her prologue to her defence, but that also for which she +had no warrant. In time of temptation, it is our wisdom and duty +to keep close to the word, that prohibits and forbids the sin; +and not to reason with Satan, of how far our outward and worldly +privileges go, especially of those privileges that border upon the +temptation, as she here did: We may eat of all but one. By this +she goeth to the outside of her liberty, and sets herself upon the +brink of the danger. Christ might have told the tempter, when he +assaulted him, That he could have made stones bread; and that he +could have descended from the pinnacle of the temple, as afterwards +he did (Matt 4:3-7; Luke 4); but that would have admitted of other +questions. Wherefore he chooseth to lay aside such needless and +unwarrantable reasonings, and resisteth him with a direct word of +God, most pertinent to quash the tempter, and also to preserve +himself in the way. To go to the outside of privileges, especially +when tempted of the devil, is often, if not always very dangerous +and hazardous. + +By these words therefore, in mine opinion, she spoke at this time +too much in favour of the flesh; and made way for what after came +upon her, We may eat of all but one. + +Ver. 3. "But of the fruit of the tree which is in the midst of +the garden, God hath said, Ye shall not eat of it, neither shall +ye touch it, lest ye die." + +Now, too late, she urgeth that which should have been her only stay +and weapon; to wit, the express word of God; That she should, if +she would have disputed with the tempter, have urged at the first +that only, and have thought of nothing else. Thus did the Lord +himself: but she looking first into those worthy privileges which +God had given her, and dilating delightfully of them before the +devil, she lost the dread of the command from off her heart, and +retained now but the notion of it: which Satan perceiving, and +taking heart therefrom to make his best advantage, he now adds to +his former forged doubt, a plain and flat denial, "Ye shall not +surely die." + +Ver. 4. "And the serpent said unto the woman, Ye shall not surely +die." + +When people dally with the devil, and sit too near their outward +advantages; when they are tempted to break the command of God, it +is usual for them, even by setting their hearts upon things that +in themselves are honest and lawful, to fall into temptation: To +see a piece of ground, to prove a yoke of oxen, to marry a wife, are +doubtless lawful things; but upon the borders of these privileges +lay the temptation of the devil; therefore by the love of these, +which yet were lawful in themselves, the devil hardened the heart, +and so at last made way for, and perfectly produced in them, flatly +to deny, as then, to embrace the words of God's salvation (Matt +22:5; Luke 14:16-20). The like befel our first mother; wherefore +though at last she freely objected the word; yet because before +she had so much reasoned to the pleasing of the flesh, she lost +the dread and savour of the command, and having nought but notion +left, she found not wherewith to rebuke so plain a lie of the devil, +but hearkened to his further reasoning. + +"Ye shall not surely die." Not surely; in the word there is some +slight meaning, of which you need not be so afraid. And besides, + +Ver. 5. "God doth know that in the day ye eat thereof, then your +eyes shall be opened, and ye shall be as gods, knowing good and +evil." + +In these words two privileges are asserted: one, That their eyes +should be opened; the other, That they should be as gods, knowing +good and evil. The first is very desirable, and was not at all +abridged by them; the second, as to their knowing good and evil, +was absolutely forbidden; because they could not attain to the +knowledge of that which was evil, but by transgressing, or by +eating of that forbidden tree. + +Hence observe, That it is usual with the devil, in his tempting +of poor creatures, to put a good and bad together, that by shew +of the good, the tempted might be drawn to do that which in truth +is evil. Thus he served Saul; he spared the best of the herd and +flock, under pretence of sacrificing to God, and so transgressed +the plain command (1 Sam 15:20-22). But this the apostle saw was +dangerous, and therefore censureth such, as in a state of condemnation +(Rom 3:8). Thus he served Adam; he put the desirableness of +sight, and a plain transgression of God's law together, that by +the loveliness of the one, they might the easier be brought to +do the other. O poor Eve! Do we wonder at thy folly! Doubtless we +had done as bad with half the argument of thy temptation. + +"Ye shall be as gods." In these words he attempts to beget in them +a desire to be greater than God had made them (1 Tim 3:6). He knew +this was a likely way, for by this means he fell himself; for being +puffed up with pride, they left their own estate, or habitation, +and so became devils, and were tumbled down to hell, where they are +"reserved in everlasting chains, under darkness, unto the judgment +of the great day" (Jude 6). + +"Ye shall be as gods." When souls have begun to hearken to the +tempter, that hearkening hath made way for, and given way to so +much darkness of mind, and hardness of heart, that now they can +listen to anything: as to hear God charged with folly, "Ye shall +not surely die"; as to hear him made the author of ignorance, and +that he delights to have it so, by seeking by a command to prohibit +them from knowing what they could; for God doth know, that in the +day ye eat thereof, then your eyes shall be opened; and therefore +he forbids to touch it. + +"Ye shall be as gods." Here is also a pretence of holiness, which +he knew they were prone unto; "Ye shall be as gods," as knowing +and perfect as God. Oh! Thousands are, even to this day, by such +temptations overcome! Thus he wraps his temptations up in such +kind of words and suggestions as will carry it either way. But mark +his holiness, or the way that he prescribes for holiness; it is, +if not point blank against, yet without and besides the word, not +by doing what God commands, and abhorring what he forbids, but by +following the delusion of the devil, and their own roving fancies; +as Eve here does. + +Ver. 6. "And when the woman saw that the tree was good for food, +and that it was pleasant to the eyes, and a tree to be desired to +make one wise, she took of the fruit thereof," &c. + +This verse presents us with the use that Eve made of the reasonings +of the serpent; and that was, to take them into consideration; not +by the word of God, but as her flesh and blood did sense them: +A way very dangerous and devouring to the soul, from which Paul +fled, as from the devil himself: "Immediately I conferred not with +flesh and blood" (Gal 1:16). Wherefore, pausing upon them, they +entangled her as with a threefold cord. 1. "The lust of the flesh"; +she saw it was good for food. 2. "The lust of the eye"; she saw +it was pleasant to the eye. 3. "The pride of life"; a tree to be +desired, to make one wise (1 John 2:16). Being taken, I say, with +these three snares of the adversary, which are not of the Father, +but of the world, and the devil the prince thereof, forthwith she +falls before him: "And when the woman saw" this, "she took of the +fruit thereof, and did eat." + +"And when the woman saw." This seeing, as I said, is to be +understood of her considering what Satan presented to her, and of +her sensing or tasting of his doctrine; not by the word, which +ought to be the touch stone of all, but by and according to her +own natural reason without it. Now this makes her forget that +very command that but now she had urged against the tempter: This +makes her also to consent to that very reason, as an inducement +to transgress; which, because it was the nature of the tree, was +by God suggested as a reason why they should forbear; it was the +tree of the knowledge of good and evil, therefore they should not +touch it; it was the tree, that would by touching it, make them +know good and evil; therefore she toucheth, and also eateth thereof. +See therefore what specious pretences the devil, and those that +are under the power of temptation, will have to transgress the +command of God. That which God makes a reason of the prohibition, +even that the devil will make a reason of their transgression. + +God commands to self-denial, but the world makes that a reason of +their standing off from the very grace of God in the gospel. God +also commands, That we be sober, chaste, humble, just, and the +like; but the devil, and carnal hearts, make these very things the +argument that keeps sinners from the word of salvation. Or rather +take it thus; God forbids wickedness, because it is delightful to +the flesh, and draws the heart from God, but therefore carnal men +love wickedness and sin: Therefore they go on in sin, and "therefore +they say unto God, Depart from us, for we desire not the knowledge +of thy ways" (Job 21:14; 22:15-17). + +She "did eat, and gave also unto her husband with her, and he did +eat." + +The great design of the devil, as he supposed, was now accomplished; +for he had both in the snare, both the man and his wife, and in +them, the whole world that should be after. And indeed the chief +design of Satan was at the head at first, only he made the weakest +the conveyance for his mischief. Hence note again, That Satan by +tempting one, may chiefly intend the destruction of another. By +tempting the wife, he may aim at the destruction of the husband; +by tempting the father, he may design the destruction of the +children; and by tempting the king, he may design the ruin of the +subjects. Even as in the case of David: "Satan stood up against +Israel, and provoked David to number the people." He had a mind +to destroy seventy thousand, therefore he tempted David to sin (1 +Chron 21:1). + +She gave also to her husband, and he did eat. Sin seldom or never +terminates in one person; but the pernicious example of one, doth +animate and embolden another; or thus, the beholding of evil in +another, doth often allure a stander-by. Adam was the looker-on, he +was not in the action as from the serpent: "Adam was not deceived," +that is, by having to do with the devil, "but the woman, the woman +being deceived, was in the transgression" (1 Tim 2:14). This should +exhort all men that they take heed of so much as beholding evil +done by others, lest also they should be allured. When Israel +went into Canaan, God did command them not so much as to ask, How +those nations served their gods? lest by so doing, Satan should +get an advantage of their minds, to incline them to do the like +(Deu 12:30). Evil acts, as well as evil words, will eat as doth +a canker. This then is the reason of that evil-favouredness that +you see attending some men's lives and professions; they have been +corrupted, as Adam was, either by evil words or bad examples, even +till the very face of their lives and professions are disfigured +as with the pox or canker (2 Tim 2:17). + +Thus have we led you through that woeful tragedy that was acted +between the woman and the serpent; and have also shewed, how it +happened that the serpent went away as victor. + +1. The woman admitted of a doubt about the truth of the word that +forbad her to eat; for unbelief was the first sin that entered the +world. + +2. She preferred the privileges of the flesh, before the argument +to self-denial; by which means her heart became hardened, and grew +senseless of the dread and terror of the words of God. + +3. She took Satan's arguments into consideration, and sensed,[9] +or tasted them; not by the word of God, but her own natural, or +rather sore-deluded fancy. + +4. She had a mind to gratify the lusts of the flesh, the lusts of +the eyes, and the pride of life. + +Now to speak of the evil consequences that followed this sinful +act: That is not in the wisdom of mortal man to do; partly, because +we know but in part even the evil and destructive nature of sin; +and partly, because much of the evil that will follow this action, +is yet to be committed by persons unborn. Yet enough might be said +to astonish the heavens, and to make them horribly afraid (Jer +2:12). 1. By this act of these two, the whole world became guilty +of condemnation and eternal judgment (Rom 5). 2. By this came all +the blindness, atheism, ignorance of God, enmity and malice against +him, pride, covetousness, adultery, idolatry, and implacableness, +&c., that is found in all the world. By this, I say, came all the +wars, blood, treachery, tyranny, persecution, with all manner of +rapine and outrage that is found among the sons of men. 3. Besides, +all the plagues, judgments, and evils that befal us in this world, +with those everlasting burnings that will swallow up millions for +ever and ever; all and every whit of these came into the world as +the portion of mankind, for that first transgression of our first +parents. + +Ver. 7. "And the eyes of them both were opened, and they knew that +they were naked; and they sewed fig-leaves together, and made +themselves aprons." + +That their eyes might be opened, was one branch of the temptation, +and one of the reasons that prevailed with the woman to forsake the +word of God: But she little thought of seeing after this manner, +or such things as now she was made to behold. She expected some +sweet and pleasant sight, that might tickle and delight her deluded +fancy; but behold, sin and the wrath of God appears, to the shaking +of their hearts! And thus, even to this very day, doth the devil +delude the world: His temptations are gilded with some sweet and +fine pretences; either they shall be wiser, richer, more in favour, +live merrier, fare better, or something; and that they shall see +it, if they will but obey the devil: Which the fools easily are, +by these and such like things, allured to do. But behold, when +their eyes are opened, instead of seeing what the devil falsely +told them, they see themselves involved in sin, made guilty of +the breach of God's command, and subject to the wrath of God.[10] + +"And they knew that they were naked." Not only naked of outward +clothing, but even destitute of righteousness; they had lost their +innocency, their uprightness, and sinless vail, and had made +themselves polluted creatures, both in their hearts and in their +flesh; this is nakedness indeed; such a kind of nakedness as Aaron +made Israel naked with, when he set up his idol calf for them to +worship: "For Aaron had made them naked unto their shame" (Exo +32:25). Naked before the justice of the law. + +"And they knew that they were naked." And they knew it: Why, did +they not know it before? The text says, They were naked, and were +not ashamed. O! they stood not naked before God! they stood not +without righteousness, or uprightness before him, and therefore +were not ashamed, but now they knew they were naked as to that. + +"And they sewed fig-leaves together, and made themselves aprons." +A fit resemblance of what is the inclination of awakened men, +who are yet but natural! They neither think of Christ, or of the +mercy of God in him for pardon, but presently they betake themselves +to their own fig-leaves, to their own inventions, or to the +righteousness of the law, and look for healing from means which +God did never provide for cure. "When Ephraim saw his sickness, and +Judah saw his wound, then went Ephraim to the Assyrian" (Hosea +5:13). Not to God, and sent to King Jarib, not to Christ, yet +could they not heal him, nor cure him of his wound. + +"And made themselves aprons." Not coats, as God did afterwards. A +carnal man thinks himself sufficiently clothed with righteousness, +if the nakedness which he sees, can be but covered from his own +sight: As if God also did see that and only that which they have +a sight of by the light of nature; and as if because fig-leaves +would hide their nakedness from their sight, that therefore they +would hide it from the sight of God. But alas! No man, without +the help of another, can bring all his nakedness to the sight of +his own eye; much is undiscovered to him, that may yet lie open +and bare to a stander-by: So it is with the men that stand without +Christ before God, at best they see but some of their nakedness, +to wit, their most gross and worst faults, and therefore they seek +to cover them; which when they have hid from their own sight, they +think them hid also from the sight of God. Thus did Adam, he saw +his own most shameful parts, and therefore them he covered: They +made themselves aprons, or things to gird about them, not to cover +them all over withal. No man by all his own doings can hide all +his own nakedness from the sight of the justice of God, and yet, +but in vain, as busy as Adam to do it. + +"And they sewed fig-leaves together, and made themselves aprons." +Fig-leaves! A poor apron, but it was the best they could get. +But was that a sufficient shelter against either thorn or thistle? +Or was it possible but that after a while these fig-leaves should +have become rotten, and turned to dung? So will it be with all +man's own righteousness which is of the law; Paul saw it so, and +therefore counted it but loss and dung, that he might win Christ, +and be found in him (Phil 3:7,8). + +Ver. 8. "And they heard the voice of the Lord God walking in the +garden in the cool of the day: and Adam and his wife hid themselves +from the presence of the Lord God, among the trees of the garden." + +"And they heard the voice of the Lord God." This voice was not to +be understood according, as if it was the effect of a word; as +when we speak, the sound remains with a noise for some time after; +but by voice here, we are to understand the Lord Christ himself; +wherefore this voice is said to walk, not to sound only: "They +heard the voice of the Lord God walking." This voice John calls the +word, the word that was with the Father before he made the world, +and that at this very time was heard to walk in the garden of Adam: +Therefore John also saith, this voice was in the beginning; that +is, in the garden with Adam, at the beginning of his conversion, +as well as of the beginning of the world (John 1:1). + +"And they heard the voice of the Lord God walking in the garden in +the cool of the day." The gospel of it is, in the season of grace; +for by the cool of the day, he here means, in the patience, +gentleness, goodness and mercy of the gospel; and it is opposed to +the heat, fire, and severity of the law. + +"And Adam and his wife hid themselves." Hence observe, That a +man's own righteousness will not fortify his conscience from fear +and terror, when God begins to come near to him to judgment. Why +did Adam hide himself, but because, as he said, he was naked? But +how could he be naked, when before he had made himself an apron? +O! the approach of God consumed and burnt off his apron! Though +his apron would keep him from the sight of a bird, yet it would +not from the eye of the incorruptible God. + +Let therefore all self-righteous men beware, for however they at +present please themselves with the worthiness of their glorious +fig-leaves; yet when God shall come to deal with them for sin, +assuredly they will find themselves naked.[11] + +"And they hid themselves." A man in a natural state, cannot abide +the presence of God; yea, though a righteous man. Adam, though +adorned with his fig-leaves, flies. + +Observe again, That a self-righteous man, a man of the law, takes +grace and mercy for his greatest enemy. This is apparent from the +carriage of the Pharisees to Jesus Christ, who because they were +wedded to the works of their own righteousness, therefore they hated, +persecuted, condemned, and crucified the Saviour of the world. As +here in the text, though the voice of the Lord God walked in the +garden in the cool of the day, in the time of grace and love, yet +how Adam with his fig-leaves flies before him. + +"And Adam and his wife hid themselves from the presence of the +Lord God." These latter words are spoken, not to persuade us that +men can hide themselves from God, but that Adam, and those that +are his by nature, will seek to do it, because they do not know him +aright. These words therefore further shew us what a bitter thing +sin is to the soul; it is only for hiding work, sometimes under +its fig-leaves, sometimes among the trees of the garden. O what +a shaking, starting, timorous evil conscience, is a sinful and +guilty conscience! especially when 'tis but a little awakened, it +could run its head into every hole, first by one fancy, then by +another; for the power and goodness of a man's own righteousness, +cannot withstand or answer the demands of the justice of God, and +his holy law. + +"And Adam and his wife hid themselves from the presence of the +Lord God, among the trees of the garden." If you take the trees +in a mystical sense as sometimes they may be taken (Eze 31:8-11); +then take them here to signify, or to be a type of the saints +of God, and then the gospel of it is, That carnal men, when they +are indeed awakened, and roused out of their foolish fig-leaf +righteousness; then they would be glad of some shelter with them +that are saved and justified freely by grace, as they in the +Gospel of Matthew; "Give us of your oil; for our lamps are gone +out" (Matt 25:8). And again, The man without the wedding garment +had crowded himself among the wedding guests: Had hid themselves +among the trees of the garden (Matt 22:11). + +Ver. 9. "And the Lord God called unto Adam, and said unto him, +Where art thou?" + +Adam having eaten of the forbidden tree, doth now fleet his +station, is gone to another than where God left him. Wherefore, if +God will find Adam, he must now look him where he had hid himself. +And indeed so he does with "Adam, where art thou?" + +"And the Lord God called," &c. Here begins the conversion of Adam, +from his sinful state, to God again. But mark, it begins not at +Adam's calling upon God, but at God calling upon him: "And the +Lord God called unto Adam." Wherefore, by these words, we are to +understand the beginning of Adam's conversion. And indeed, grace +hath gone the same way with the elect, from that time to this day. +Thus he dealt with Abraham, Isaac and Jacob; he called them from +their native country, the country of their kindred. And hence it +is, that, especially in the New Testament, the saints are said +to be the Called; "Called of God," and "Called of Jesus Christ." +And hence again it is that Calling is by Paul made the first +demonstration of election, and that saints are admonished to prove +their election by their calling; for as Adam was in a lost, miserable +and perishing condition, until God called him out of those holes +into which sin had driven him: so we do lie where sin and the +devil hath laid us, until by the word of God we are called to the +fellowship of his Son Jesus Christ. + +By these words therefore we have the beginning of the discovery +of effectual calling or conversion; "And the Lord God called": In +which call observe three things, + +1. God called so that Adam heard him. And so it is in the conversion +of the New Testament saints, as Paul says, "If ye have heard him, +and have been taught by him, as the truth is in Jesus" (Eph 4:21). +That therefore is one discovery of effectual calling, the sinner +is made to HEAR him, even to hear him distinctly, singling out the +very person, calling, "Adam, Where art thou?" "Saul, Saul, why +persecutest thou me?" I have called thee by thy name, thou art +mine. As he also said to Moses, "I know thee by name, and thou +hast also found grace in my sight" (Exo 33:12). + +2. God called so, as to fasten sin upon his conscience, and as to +force a confession from him of his naked and shameful state. + +3. God called so, as to make him tremble under, and be afraid of +the judgment of God. + +"And the Lord God called unto Adam, and said unto him, Where art +thou?" Indeed, Where art thou must of necessity be forcibly urged +to every man on whose soul God doth work effectual conversion; +for until the person is awakened, as to the state and condition +he is in, he will not desire, nay, will not endure to be turned +to God; but when in truth they are made to see what condition sin +hath brought them to, namely, that it hath laid them under the +power of sin, the tyranny of the devil, the strength of death, +and the curse of God by his holy law; then is mercy sweet. + +"Where art thou?" God knew where he was, but foolish Adam thought +otherwise; he thought to hide himself from the presence of the +Lord, but the Lord found him out. Indeed, deluded sinners think +that they can hide themselves and sins from God. "How doth God +know," say they, "Can he judge through the thick cloud?" (Job 22:13). +But such shall know he sees them; they shall know it, either to +their correction, or to their condemnation. "Though they dig into +hell," saith God, "thence shall mine hand take them; though they +climb up to heaven, thence will I bring them down: And though they +hide themselves in the top of Carmel, I will search and take them +out thence," &c. (Amos 9:2,3).[12] "Can any hide himself in secret +places that I shall not see him, saith the Lord? Do not I fill +heaven and earth? saith the Lord" (Jer 23:24). + +Ver. 10. "And he said, I heard thy voice in the garden, and I was +afraid, because I was naked; and I hid myself." + +This then was the cause of his flying, he heard the voice of God: +A wicked and evil conscience saith, every thing is to it as the +messenger of death and destruction; for, as was said before, "the +voice of the Lord walked in the garden in the cool of the day," in +the time of grace and mercy. But it mattereth not whether he came +with grace or vengeance; guilt was in Adam's heart, therefore he +could not endure the presence of God: He "that doeth evil hateth +the light" (John 3:20). And again, "The wicked flee when no man +pursueth" (Pro 28:1). Cain thought all that met him, would seek +his blood and life. + +"I heard thy voice." Something by the word of God was spoken, +that shook the heart of this poor creature; something of justice +and holiness, even before they fell into this communication: for +observe it, Adam went forthwith from the tree of knowledge of good +and evil a convinced man, first to his fig-leaves, but they would +not do; therefore he seeks to be hid among the trees. And observe +again, That the insufficiency of fig-leaves were discovered by +this voice of the Lord God, that at this time walked in the garden: +"I heard thy voice in the garden, and I was afraid, because I was +naked; and I hid myself." So then, there was a first and second +voice which Adam heard; the first he ran away from, "I heard thy +voice, and hid myself." The second was this, wherein they commune +each with other. The first therefore was the word of justice, +severity, and of the vengeance of God; like that in the 19th of +Exodus, from the pronouncing of which, a trembling, and almost +death, did seize six hundred thousand persons. + +"I heard thy voice in the garden." It is a word from without that +doth it. While Adam listened to his own heart, he thought fig-leaves +a sufficient remedy, but the voice that walked in the garden shook +him out of all such fancies: "I heard thy voice in the garden, and +I was afraid, because I was naked; and I hid myself." + +Ver. 11. "And he said, Who told thee that thou wast naked? Hast thou +eaten of the tree, whereof I commanded thee that thou shouldest +not eat?" + +"Who told thee?" This, as I said before, supposeth a third person, +a preacher, and that was the Son of God; the voice of the Lord +God that walked in the garden. + +"Hast thou eaten of the tree?" That is, If thou hast been shewed +thy nakedness, thou hast indeed sinned; for the voice of the Lord +God will not charge guilt, but where and when a law hath been +transgressed. God therefore, by these words, driveth Adam to the +point, either to confess or deny the truth of the case. If he +confess, then he concludes himself under judgment; if he deny, then +he addeth to his sin: Therefore he neither denieth nor confesseth, +but so as he may lessen and extenuate his sin. + +Ver. 12. "And the man said, The woman whom thou gavest to be with +me, she gave me of the tree, and I did eat." + +He had endeavoured with fig-leaves to hide his transgressions +before, but that being found too scanty and short, he now trieth +what he can do with arguments. Indeed he acknowledgeth that he +did eat of the tree of which he was forbidden; but mark where he +layeth the reason: Not in any infection which was centred in him +by reason of his listening to the discourse which was between the +woman and the serpent; but because God had given him a woman to +be with him: "The woman whom thou gavest to be with me, she gave +me of the tree." The woman was given for an help, not an hindrance; +but Satan often maketh that to become our snare, which God hath +given us as a blessing. Adam therefore here mixeth truth with +falsehood. It is true, he was beguiled by the woman; but she was +not intended of God, as he would insinuate, to the end she might +be a trap unto him. Here therefore Adam sought to lessen and +palliate his offence, as man by nature is prone to do; for if God +will needs charge them with the guilt of sin for the breach of +the law, they will lay the fault upon anything, even upon God's +ordinance, as Adam here doth, rather than they will honestly fall +under the guilt, and so the judgment of the law for guilt. It is a +rare thing, and it argueth great knowledge of God, and also hope +in his mercy, when men shall heartily acknowledge their iniquities, +as is evident in the case of David: "Wash me thoroughly from +mine iniquity, and cleanse me from my sin. For I acknowledge my +transgressions: and my sin is ever before me" (Psa 51:2,3). But +his knowledge is not at first in young converts; therefore when +God begins to awaken, they begin, as sleepy men, to creep further +under their carnal covering; which yet is too short to hide them, +and too narrow to cover their shame (Isa 28:20). + +"The woman whom thou gavest to be with me, she gave me of the +tree." Although, as I said, this sinner seeks to hide, or at least +to lessen his sin, by laying the cause upon the woman, the gift +of God; yet it argueth that his heart was now filled with shame +and confusion of face, for that he had broken God's command; for +indeed it is the nature of guilt, however men may in appearance +ruffle under it, and set the best leg before, for their vindication; +yet inwardly to make them blush and fail before their accuser. +Indeed their inward shame is the cause of their excuse; even as +Aaron, when he had made the golden calf, could not for shame of +heart confess in plainness of speech the truth of the fact to his +brother Moses, but faulteringly: They gave me their gold, saith +he, and "I cast it into the fire, and there came out this calf" +(Exo 32:24). "And there came out this calf"; a pitiful fumbling +speech: The Holy Ghost saith, Aaron had made them naked; "had +made them naked unto their shame," for he, as also Adam, should, +being chief and lord in their place, have stoutly resisted the +folly and sin which was to them propounded; and not as persons of +a womanish spirit, have listened to wicked proposals.[13] + +Ver. 13. "And the Lord God said unto the woman, What is this that +thou hast done?" &c., + +Forasmuch as Adam did acknowledge his sin, though with much weakness +and infirmity, God accepts thereof; and now applieth himself to +the woman, whom Satan had used as his engine to undo the world. + +Hence observe, That when God sets to search out sin, he will +follow it from the seduced to the seducer, even till he comes to +the rise and first author thereof, as in the following words may +more clearly appear. Not that he excuseth or acquitteth the seduced, +because the seducer was the first cause, as some do vainly imagine; +but to lay all under guilt who are concerned therein: the woman +was concerned as a principal, therefore he taketh her to examination. + +"And the Lord God said unto the woman, What is this that thou hast +done?" What is this? God seems to speak as if he were astonished +at the inundation of evil which the woman by her sin had overflowed +the world withal: "What is this that thou hast done!" Thou hast +undone thyself, thou hast undone thy husband, thou hast undone all +the world; yea, thou hast brought a curse upon the whole creation, +with an overplus of evils, plagues, and distresses. + +"What is this that thou hast done!" Thou hast defiled thy body and +soul, thou hast disabled the whole world from serving God; yea, +moreover, thou hast let in the devil at the door of thy heart, and +hast also made him the prince of the world. "What is this that thou +hast done!" Ah! little, little do sinners know what they have done, +when they have transgressed the law of the Lord. I say, they little +know what death, what plagues, what curse, yea, what hell they, by +so doing, have prepared for themselves. + +"What is this that thou hast done!" God therefore, by these words, +would fasten upon the woman's heart a deep sense of the evil of her +doings. And indeed, for the soul to be brought into a deep sense +of its sin, to cry out before God, Ah! what have I done! it is with +them the first step towards conversion: "Acknowledge thy iniquity +[saith God] that thou hast transgressed against me" (Jer 3:13). +And again, "If we confess our sins, he is faithful and just to +forgive us our sins, and to cleanse us from all unrighteousness" +(1 John 1:9). The want of this is the cause of that obdurate and +lasting hardness that continueth to possess so many thousands +of sinners, they cry not out before God, What have I done? but +foolishly they rush into, and continue in sin, "till their iniquity +be found to be hateful," yea, their persons, because of their sin. + +"What is this that thou hast done?" By this interrogatory the Lord +also implieth an admonition to the woman, to plead for herself, +as he also did to her husband. He also makes way for the working +of his bowels towards her, which (as will be shewn anon) he +flatly denies to the serpent, the devil: I say he made way for +the woman to plead for, or bemoan herself; an evident token that +he was unwilling to cast her away for her sin: "I have surely +heard Ephraim bemoaning himself;--I will surely have mercy upon +him, saith the Lord" (Jer 31:18-20). Again, by these words, he +made way for the working or yearning of his own bowels over her; +for when we begin to cry out of our miscarriages, and to bewail +and bemoan our condition because of sin, forthwith the bowels of +God begin to sound, and to move towards his distressed creature, +as by the place before alleged appears. "I have surely heard +Ephraim bemoaning himself;--therefore my bowels are troubled for +him: I will surely have mercy upon him, saith the Lord." See also +the 11th and 14th chapters of Hosea. + +"And the woman said, the serpent beguiled me and I did eat." A +poor excuse, but an heart affecting one; for many times want of wit +and cunning to defend ourselves, doth affect and turn the heart +of a stander-by to pity us. And thus, as I think, it was with +the woman; she had to do with one that was too cunning for her, +with one that snapt her by his subtilty or wiles; which also the +woman most simply confesses, even to the provoking of God to take +vengeance for her. + +Ver. 14. "And the Lord God said unto the serpent, Because thou +hast done this, thou art cursed above all cattle, and above every +beast of the field." + +The serpent was the author of the evil; therefore the thunder +rolls till it comes over him, the hot burning thunder-bolt falls +upon him. + +The Lord, you see, doth not with the serpent as with the man +and his wife; to wit, minister occasion to commune with him, but +directly pronounceth him cursed above all, "above every beast of the +field." This sheweth us, that as concerning the angels that fell, +with them God is at eternal enmity, reserving them in everlasting +chains under darkness. Cursed art thou: By these words, I say, +they are prevented of a plea for ever, and also excluded a share +in the fruits of the Messiah which should afterwards be born into +the world (Heb 2:2). + +"Because thou hast done this, cursed art thou." "Because thou hast +done this": Not as though he was blessed before; for had he not +before been wicked, he had not attempted so wicked a design. The +meaning then is, That either by this deed the devil did aggravate +his misery, and make himself the faster to hang in the everlasting +chains under darkness; or else by this he is manifested to us to +be indeed a cursed creature. + +Further, "Because thou hast done this," may also signify how great +complacency and content God took in Adam and his wife while they +continued without transgression; But how much against his mind and +workmanship this wicked work was. 1. Against his mind; for sin so +sets itself against the nature of God, that, if possible, it would +annihilate and turn him into nothing, it being in its nature point +blank against him. 2. It is against his workmanship; for had not +the power of the Messias stept in, all had again been brought to +confusion, and worse than nothing: as Christ himself expresses it: +"The earth, and all the inhabitants thereof, are dissolved: I bear +up the pillars of it" (Psa 75:3). And again, "He upholdeth all +things by the word of his power" (Heb 1:3). + +Besides, this being done, man, notwithstanding the grace of God, +and the merits of Jesus Christ, doth yet live a miserable life in +this world; for albeit that Christ hath most certainly secured +the elect and chosen of God from perishing by what Satan hath +done; yet the very elect themselves are, by reason of the first +transgression, so infested and annoyed with inward filth, and so +assaulted still by the devil, and his vassals the proper children +of hell, that they groan unutterably under their burthen; yea, +all creatures, "the whole creation groaneth and travaileth in pain +together until now" (Rom 8:22). And that most principally upon the +very account of this first sin of Adam; it must needs be therefore, +this being so high an affront to the divine majesty, and so +directly destructive to the work of his hands; and the aim of the +devil most principally also at the most excellent of his creation +(for man was created in God's own image) that he should hereat +be so highly offended, had they not sinned at all before, to bind +them over for this very fact to the pains of the eternal judgment +of God. + +Ver. 15. "And I will put enmity between thee and the woman, and +between thy seed and her seed; it shall bruise thy head, and thou +shalt bruise his heel." + +The woman may, in this place, be taken either really or figuratively; +if really and naturally, then the threatening is also true, as +to the very natures of the creatures here under consideration, +to wit, the serpent and the woman, and so all that come of human +race; for we find that so great an antipathy is between all such +deadly beasts, as serpents and human creatures, that they abiding +in their own natures, it is not possible they should ever be +reconciled: "I will put enmity": I will put it. This enmity then +was not infused in creation, but afterwards; and that as a punishment +for the abuse of the subtlety of the serpent; for before the fall, +and before the serpent was assumed by the fallen angels, they were, +being God's creatures, "good," as the rest in their kind; neither +was there any jarring or violence put between them; but after the +serpent was become the devil's vizor, then was an enmity begot +between them. + +"I will put enmity between thee and the serpent." If by woman, +we here understand the church, (but then we must understand the +devil, not the natural serpent simply,) then also the threatening +is most true; for between the church of God, and the devil, from +the beginning of the world, hath been maintained most mighty wars +and conflicts, to which there is not a like in all the blood shed +on the earth. Yea, here there cannot be a reconciliation, (the +enmity is still maintained by God): The reason is, because their +natural dispositions and inclinations, together with their ends and +purposes, are most repugnant each to other, even full as much as +good and evil, righteousness and sin, God's glory, and an endeavour +after his utter extirpation. + +Indeed, Satan hath tried many ways to be at amity with the church; +not because he loves her holiness, but because he hates her welfare, +(wherefore such amity must only be dissembled,) and that he might +bring about his enterprise, he sometimes hath allured with the +dainty delicates of this world, the lusts of the flesh, of the eyes, +and the pride of life: This being fruitless, he hath attempted to +entangle and bewitch her with his glorious appearance, as an angel +of light; and to that end hath made his ministers as the ministers +of righteousness, preaching up righteousness, and contending for +a divine and holy worship (2 Cor 11:12-15): but this failing also, +he hath taken in hand at length to fright her into friendship +with him, by stirring up the hellish rage of tyrants to threaten +and molest her; by finding out strange inventions to torment and +afflict her children; by making many bloody examples of her own +bowels, before her eyes, if by that means he might at last obtain +his purpose: But behold! all hath been in vain, there can be no +reconciliation. And why, but because God himself maintains the +enmity? + +And this is the reason why the endeavours of all the princes and +potentates of the earth, that have through ignorance or malice +managed his design against the church, have fallen to the ground, +and been of none effect. + +God hath maintained the enmity: doubtless the mighty wonder, that +their laws cannot be obeyed;[14] I mean their laws and statutes, +which by the suggestion of the prince of this world they have made +against the church: But if they understood but this one sentence, +they might a little perceive the reason. God hath put enmity +between the devil and the woman; between that old serpent called, +The Devil and Satan, and the holy, and beloved, and espoused wife +of Christ. + +"I will put enmity between thee and the woman, and between thy seed +and her seed." The seeds here are the children of both, but that +of the woman, especially Christ (Gal 3:16). "God sent forth his +Son made of a woman" (Gal 4:4). Whether you take it literally or +figuratively; for in a mystery the church is the mother of Jesus +Christ, though naturally, or according to His flesh, He was born of +the virgin Mary, and proceeded from her womb: But take it either +way, the enmity hath been maintained, and most mightily did shew +itself against the whole kingdom of the devil, and death, and +hell; by the undertaking, engaging, and war which the Son of God +did maintain against them, from his conception, to his death and +exaltation to the right hand of the Father, as is prophesied of, +and promised in the text, "It shall bruise thy head." + +"It shall bruise thy head." By head, we are to understand the +whole power, subtilty, and destroying nature of the devil; for as +in the head of the serpent lieth his power, subtilty, and poisonous +nature; so in sin, death, hell, and the wisdom of the flesh, lieth +the very strength of the devil himself. Take away sin then, and +death is not hurtful: "The sting of death is sin": And take away +the condemning power of the law, and sin doth cease to be charged, +or to have any more hurt in it, so as to destroy the soul: "The +strength of sin is the law" (1 Cor 15:56). Wherefore, the seed, +Jesus Christ, in his bruising the head of the serpent, must take +away sin, abolish death, and conquer the power of the grave. But +how must this be done? Why, he must remove the curse, which makes +sin intolerable, and death destructive. But how must he take away +the curse? Why, by taking upon Him "flesh," as we (John 1:14); by +being made "under the law," as we (Gal 4:4); by being made "to be +sin for us" (2 Cor 5:21), and by being "made a curse for us" (Gal +3:10-13). He standing therefore in our room, under the law and +the justice of God, did both bear, and overcome the curse, and so +did bruise the power of the devil. + +"It shall bruise thy head." To bruise is more than to break; +he shall quash thy head to death; so he also quashed the heel of +Christ; which would, had not his eternal power and Godhead sustained, +have caused that he had perished for ever. + +"And thou shalt bruise his heel." By these words, a necessity was +laid upon Jesus Christ to assume our flesh, to engage the devil +therein; and also because of the curse that was due to us for sin, +that he might indeed deliver us therefore; even for awhile to fall +before this curse, and to die that death that the curse inflicteth: +"Christ hath redeemed us from the curse of the law, being made a +curse for us." Thus therefore did Satan, that is, by the fruits +and effects of sin, bruise, or kill, the flesh of Christ: But he +being God, as the Father, it was not possible he should be overcome. +Therefore his head remaineth untouched. A man's life lieth not +in his heel, but in his head and heart; but the Godhead being the +head and heart of the manhood, it was not possible Satan should +meddle with that; he only could bruise his heel; which yet by the +power of the Godhead of this eternal Son of the Father, was raised +up again from the dead: "He was delivered for our offences, and +was raised again for our justification" (Rom 4:25). + +In these words therefore the Lord God gave Adam a promise, That +notwithstanding Satan had so far brought his design to pass, as to +cause them by falling from the command, to lay themselves open to +the justice and wrath of God; yet his enterprise by grace, should +be made of none effect. As if the Lord had said, "Adam, thou seest +how the devil hath overcome thee; how he, by thy consenting to his +temptation, hath made thee a subject of death and hell: but though +he hath by this means made thee a spectacle of misery, even an +heir of death and damnation: yet I am God, and thy sins have been +against me. Now because I have grace and mercy, I will therefore +design thy recovery. But how shall I bring it to pass? Why I will +give my Son out of my bosom, who shall in your room, and in your +nature encounter this adversary, and overcome him. But how? Why, +by fulfilling my law, and by answering the penalties thereof. +He shall bring in a righteousness which shall be "everlasting," +by which I will justify you from sin, and the curse of God due +thereto: But this work will make him smart, he must be made "a man +of sorrows," for upon him will I lay your iniquities (Isa 53:6); +Satan shall bruise his heel." + +Ver. 16. "Unto the woman he said, I will greatly multiply thy +sorrow and thy conception; in sorrow[15] shalt thou bring forth +children; and thy desire shall be to thy husband, and he shall rule +over thee." + +"I will greatly multiply thy sorrow," &c. This is true, whether +you respect the woman according to the letter of the text, or as +she was a figure of the church; for in both senses their sorrows +for sin are great, and multiplied upon them: The whole heap of the +female sex know the first,[16] the church only knows the second. + +"In sorrow shalt thou bring forth children." The more fruitful, +the more afflicted is the church in this world; because the rage +of hell, and the enmity of the world, are by her righteousness +set on fire so much the more. + +But again: Forasmuch as the promise is made before this judgment +of God for sin is threatened, we must count these afflictions not +as coming from the hand of God in a way of vengeance, for want of +satisfaction for the breach of the law; but to shew and keep us in +mind of his holiness, that henceforth we should not, as at first +through ignorance, so now from notions of grace and mercy, presume +to continue in sin. + +I might add, That by these words it is manifest, that a promise of +mercy and forgiveness of sin, and great afflictions and rebukes +for the same, may and shall attend the same soul: "I will greatly +multiply thy sorrow," comes after the promise of grace. + +"And thy desire shall be to thy husband, and he shall rule over +thee." Doubtless the woman was, in her first creation, made in +subordination to her husband, and ought to have been under obedience +to him: Wherefore, still that had remained a duty, had they never +transgressed the commandment of God; but observe, the duty is +here again not only enjoined, and imposed, but that as the fruit +of the woman's sin; wherefore, that duty that before she might do +as her natural right by creation, she must now do as the fruits +of her disobedience to God. Women therefore, whenever they would +perk it and lord it over their husbands, ought to remember, that +both by creation and transgression they are made to be in subjection +to their own husbands. This conclusion makes Paul himself: "Let +[saith he] the woman learn in silence with all subjection. But I +suffer not a woman to teach, nor to usurp authority over the man, +but to be in silence; for Adam was first formed, then Eve; and +Adam was not deceived, but the woman being deceived, was in the +transgression" (1 Tim 2:11-14). + +Ver. 17. "And unto Adam he said, Because thou hast hearkened +unto the voice of thy wife, and hast eaten of the tree of which I +commanded thee, saying, Thou shalt not eat of it: cursed is the +ground for thy sake, in sorrow shalt thou eat of it all the days +of thy life." + +God having laid his censure upon the woman, he now proceedeth and +cometh to her husband, and also layeth his judgment on him: The +judgment is, "Cursed is the ground for thy sake," and in sorrow +thou shalt eat thereof. The causes of this judgment are, First, +For that "he hearkened to his wife": And also, "For that he had +eaten of the tree." + +"Because thou hast hearkened to thy wife." Why? Because therein +he left his station and headship, the condition which God had +appointed him, and gave way to his wife to assume it, contrary to +the order of creation, of her relation, and of her sex; for God +had made Adam lord and chief, who ought to have taught his wife, +and not to have become her scholar. + +Hence note, That the man that suffereth his wife to take his place, +hath already transgressed the order of God.[17] + +"Because thou hast hearkened to the voice," &c. Wicked women, such +as Eve was now, if hearkened unto, are "the snares of death" to +their husbands; for, because they are weaker built, and because the +devil doth easier fasten with them than with men, therefore they +are more prone to vanity and all mis-orders in the matters of God, +than they; [the men] and so, if hearkened unto, more dangerous +upon many accounts: "Did not Solomon king of Israel sin by these +things? yet among many nations was there no king like him, who was +beloved of his God, nevertheless even him did outlandish [wicked] +women cause to sin" (Neh 13:26). "But there was none like unto +Ahab, which did sell himself to work wickedness in the sight of +the Lord, whom Jezebel his wife stirred up" (1 Kings 21:25). + +Hence note further, That if it be thus dangerous for a man to +hearken to a wicked wife, how dangerous is it for any to hearken +unto wicked whores, who will seldom yield up themselves to the lusts +of beastly men, but on condition they will answer their ungodly +purposes! What mischief by these things hath come upon souls, +countries and kingdoms, will here be too tedious to relate. + +"Because thou hast hearkened to the voice of thy wife, and hast +eaten of the tree." That is, From the hand of thy wife; for it was +she that gave him to eat: "Therefore," &c. Although the scripture +doth lay a great blot upon women, and cautioneth man to beware of +these fantastical and unstable spirits, yet it limiteth man in his +censure: She is only then to be rejected and rebuked, when she doth +things unworthy her place and calling. Such a thing may happen, as +that the woman, not the man, may be in the right, (I mean, when +both are godly,) but ordinarily it is otherwise (Gen 21:12). +Therefore the conclusion is, Let God's word judge between the man +and his wife, as it ought to have done between Adam and his, and +neither of both will do amiss; but contrariwise, they will walk +in all the commandments of God without fault (Luke 1:6). + +"Therefore cursed be the ground for thy sake." Behold what arguments +are thrust into every corner, thereby to make man remember his +sin; for all the toil of man, all the barrenness of the ground, +and all the fruitlessness after all; What is it but the fruits of +sin? Let not us then find fault with the weed, with the hotness, +coldness, or barrenness of the soil; but by seeing these things, +remember our sin, Cursed be the ground "for thy sake"; for this God +makes our "heaven as iron," and our "earth as brass" (Exo 26:19). +"The Lord shall make the rain of thy land powder and dust; from +heaven shall it come down upon thee, until thou be destroyed" (Deu +28:20-24). + +"In sorrow shalt thou eat of it all the days of thy life." He then +is much deceived, who thinks to fill his body with the delicates +of this world, and not therewith to drink the cruel venom of asps: +Yea, "He shall suck the poison of asps, the viper's tongue shall +slay him" (Job 20:16). The reason is, because he that shall give +up himself to the lusts and pleasures of this life, he contracts +guilt, because he hath sinned; which guilt will curdle all his +pleasures, and make the sweetest of them deadly as poison. + +"In sorrow shalt thou eat." Even thou that hast received the promise +of forgiveness: How then can they do it with pleasure, who eat, +and forget the Lord? (Pro 30:9; 31:5). + +Again, Let not the sorrows, crosses, and afflictions, that attend +the godly in the things of this life, weaken their faith in the +promise of grace, and forgiveness of sins; for such things may +befal the dearest Christian. + +Ver. 18. "Thorns also and thistles shall it bring forth to thee; +and thou shalt eat the herb of the field." + +This shews us (as I also hinted before), That the thorns and thistles +of the ground, are but as the excrements thereof; and the fruits +of sin, and the curse for sin. This world, as it dropt from the +fingers of God, was far more glorious than it is now: Now it is +loaden with a burden of corruption, thorns, thistles, and other +annoyances, which Adam knew none of in the days of his innocency. +None therefore ever saw this world, as it was in its first creation, +but only Adam and his wife; neither shall any ever see it, until +the manifestation of the children of God: that is, until the +redemption or resurrection of the saints: but then it shall be +delivered from the bondage of corruption, into the glorious liberty +of the children of God. + +"And thou shalt eat the herb of the field." These words are for +his comfort, under all the sorrow sin should bring upon him; "Thou +shalt eat the herb": The herb was a type of the gosepl-comforts +which the destroying angels were forbidden to smite (Rev 7:3). Of +these medicinal and healing herbs therefore Adam and his seed are +admitted to eat, that their soul may be replenished in the midst +of their sorrow. + +Ver. 19. "In the sweat of thy face shalt thou eat bread, till thou +return unto the ground; for out of it wast thou taken: for dust +thou art, and unto dust shalt thou return." + +"In the sweat of thy face." This is true, whether literally or +allegorically understood: For as touching the things that pertain +to this life, as they become not ours without toil and labour; so +the spiritual comforts of the kingdom of heaven are not obtained +without travail and sweat: "Labour [saith Christ] for the bread +and meat which endureth to everlasting life" (John 6:27). + +"In the sweat of thy face." Those that make conscience of walking +in the commandments of God, they shall be blessed with the bread of +life, when others shall be hunger-bit. That may also be mystically +applied, "On all hills that shall be digged with the mattock, +there shall not come thither the fear of briars and thorns; but +it shall be for the sending forth of oxen, and for the treading +of lesser cattle" (Isa 7:25). The meaning is, Where people are +diligent according to the word of God, especially in spiritual and +heavenly things, they shall be fat and flourishing, though sorrow +be mixed therewith: "When men are cast down: then thou shalt say, +there is lifting up; and he shall save the humble person" (Job +22:29). + +"Till thou return to the ground." A Christian should not leave off +sweating labour so long as he is above the ground; even until he +returneth thither, he ought to be diligent in the way and worship +of God. Jacob, when sick, would worship God, though so weak as +not able to do it, without leaning upon the top of his staff: A +blessed example for the diligent, and reproof for those that are +slothful (Heb 11:21). + +"For out of it wast thou taken." That is, out of the ground. Behold +how the Lord doth mix his doctrine! Now he tells him of his sin, +then he promiseth to give him a Saviour, then again he shews him +the fruits of his sin, and immediately after the comforts of the +promise; yet again, he would have him remember that he is but a +mortal creature, not to live here for ever; neither made of silver +nor gold, but even of a clod of dust: "For dust thou art." Observe +therefore, that in the midst of all our enjoyments, God would have +us consider our frame, that we may know how frail we are. + +"For out of it was thou taken." It is hard for us to believe it, +though we daily see it is the way even of all the earth, to return +thither again: "For dust thou art, and to dust shalt thou return." + +Whether this was spoken to Adam, as a judgment, or a mercy, or +both, is not hard to determine, (this first premised, that Adam +had received the promise;) for as it was the fruit of sin, so a +judgment and a token of God's displeasure; "for the wages of sin +is death" (Rom 6:23). But as it is made by the wisdom of God, a +prevention of further wickedness, and a conveyance through faith +in Christ, to a more perfect enjoyment of God in the heavens; so +it is a mercy and blessing of God (Isa 57:1,2); For thus "to die +is gain." Wherefore thus we may praise the dead, that are already +dead, more than the living, which are yet alive (Eccl 4:2). This +made Paul desire to depart; for he knew that through death was +the way to have more perfect sight of, and more close and higher +communion with the Father, and the Son, and the Spirit in the +heavens (2 Cor 5:6). I have a desire to depart, and be with Christ, +which is far better (Phil 1:21-23). Thus therefore those things +that in their own nature are the proper fruits and wages of sin, +may yet through the wisdom of God be turned about for our good +(Jer 24:5); but let not this embolden to sin, but rather minister +occasion to us to magnify the wisdom of God (Rom 8:28). + +Ver. 20. "And Adam called his wife's name Eve; because she was the +mother of all living." + +By this act Adam returneth to his first station and authority +in which God had placed him, from which he fell when he became a +scholar to his wife; for to name the creatures, was in Adam a note +of sovereignty and power: This he attained to, as an effect of his +receiving the promise; for before the promise is received, man +cannot serve God in his station, because as he wanteth the power +of will, so also a good understanding; but when he hath received +the promise, he hath also received the Holy Ghost, which giveth to +the godly to know and do his duty in his station: "The spiritual" +man discerneth, and so "judgeth all things"; but he is not discerned +nor judged of any (1 Cor 2:15). + +And he called his wife's name Eve, or Hevah: Because she gave +life to, or was the first mother of all mankind. This then admits +of two positions. First, That the world was created when Adam +was created. And, Secondly, That there were none of the sons of +men in the world before Adam, as some have not only vainly, but +irreligiously and blasphemously suggested. "Eve is the mother of +all living": Not a man therefore that is the son of man, but had +his being since the woman was made. + +Ver. 21. "Unto Adam also and to his wife did the Lord God make +coats of skins, and clothed them." + +By this action the Lord God did preach to Adam, and to his wife, +the meaning of that promise that you read of in verse 15. Namely, +That by the means of Jesus Christ, God himself would provide +a sufficient clothing for those that accept of his grace by the +gospel: The coats here, being a type of that blessed and durable +righteousness. + +"The Lord God made the coats." Not Adam now, because now he is +received into a covenant of grace with God: Indeed before he entered +into this covenant, he made his own clothing, such as it was, but +that could not cover his nakedness; but now the Lord will make +them: And "unto Adam also and to his wife did the Lord God make +coats": "Their righteousness is of me, saith the Lord" (Isa 54:17). +Of me, that is, of my providing, of my performing. And this is +the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS" +(Jer 23:6). + +"He made them coats, and clothed them." As the righteousness by +which a sinner stands just in the sight of God from the curse, is +a righteousness of God's providing; so also it is of his putting +on. No man can put on the righteousness of Christ, otherwise +than by God's imputation: if God reckon it ours then it is ours +indeed; but if he refuseth to shew that mercy, who can impute that +righteousness to me? Blessed are they to whom the Lord imputeth +righteousness (Rom 4). Cursed then must they needs be to whom God +hath not imputed the righteousness of his Son. "The Lord clothed +them," according to that of Paul, "Christ is made unto us of God +wisdom and righteousness," &c. (1 Cor 1:30). And of that God who +hath made him thus to us, even of him are we in Christ Jesus. + +Did the Lord God make coats of skins. The coats were made of the +skins of beasts, of the skins of the slain, which were slain either +for food only, or for sacrifice also: This being so, the effects +of that promise mentioned before were by this action the more +clearly expounded unto Adam; to wit, That Christ, "in the fulness +of time," should be born of a woman clothed with flesh; and as so +considered, should be made a curse, and so die that cursed death +which by sin we had brought upon ourselves; the effects and fruits +of which should to us be durable clothing; that is, "Everlasting +righteousness" (Dan 9:24). Ver. 22, 23. "And the Lord God said, +Behold, the man is become as one of us, to know good and evil: and +now, [therefore] lest he put forth his hand, and take also of the +tree of life, and eat, and live for ever: therefore the Lord God +sent him forth from the garden of Eden, to till the ground from +whence he was taken." + +"Behold the man is become as one of us." These words respect the +temptation of the devil; the argument that prevailed with Adam; +and the fruits of their consenting: And therefore I understand them +as spoken ironically, or in derision to Adam. As if God had said, +"Now Adam, you see what a god you are become: The serpent told you +"you should be as gods," as one that was infinite in wisdom. But +behold, your godhead is horrible wickedness, even pollution of body +and soul by sin. A thing you little thought of when you pleased +yourself with the thought of that high attainment; and now if +you be not prevented, you will proceed from evil to evil; for +notwithstanding I have made promise of sending a Saviour, you will, +through the pollution of your mind, forget and set at nought my +promise; and seek life and salvation by that tree of life which +was never intended for the justification of sinners; therefore I +will turn you out of the garden, "to till the ground whence thou +wast taken."" + +1. Hence observe, That it often falls out, after the promised +blessing is come, that God yet maketh us to possess our former +sins, not that the guilt thereof might be charged to condemnation, +but that remembering of them, we might blush before God, and be +the more effectually driven to a continual embracing of the mercy +promised. + +2. Observe again, That as God would have us to remember our former +sins, so he would not that we should feed upon ought but the very +mercy promised. We must not rest in shadowish sacraments, as the +typical tree of life, but must remember it is our duty to live by +faith in the promised seed. + +3. Observe also, That even our outward and temporal employments, +if they be lawful and honest, are so ordered of God, as that we +may gather some heavenly mystery from them: "To till the ground +from whence he was taken": Mysteriously intimating two things to +Adam. (1.) That seeing he was of the earth, he stood in as much +need to be ordered and dressed by God, in order to his future +happiness, as the ground, in order to its thrift and fruitfulness. +(2.) Again, Seeing he was taken from the ground, he is neither +God, nor angel, but a poor earthen vessel, such as God can easily +knock in pieces, and cause to return to the ground again. These +things therefore Adam was to learn from his calling, that he might +neither think too highly of himself, nor forget to live by faith, +and depending on the Lord God, to be blessed of him. + +Ver. 24. "So he drove out the man; and he placed at the east of the +garden of Eden Cherubims, and a flaming sword which turned every +way, to keep the way of the tree of life." + +"So he drove out the man." Adam was loth to forsake this garden of +Eden, because there was the tree of life. The promise will hardly +satisfy, where faith is weak and low. Had this man with great +faith received and retained the gospel preached before, he would +not have so hankered after a shadow; but the conscience being +awakened, and faith low and weak there, because faith wants the +flower or bloom of assurance, the ceremonial or moral law doth +with ease engender bondage. + +"And he placed at the east of the garden of Eden Cherubims, and +a flaming sword." This shows the truth of what I said before; to +wit, That Adam was loth to forsake the garden, loth to forsake +his doing of something; but God sets a shaking sword against him, +a sword to keep that way, or to prevent that Adam should have life +by eating of the tree of life. + +Observe, This tree of life, though lawful for Adam to feed on before +he had transgressed, yet now is wholly forbidden him; intimating, +that that which would have nourished him before he brake the law, +will now avail him nothing as to life before the justice of God: +the tree of life might have maintained his life before he sinned; +but having done that, he hath no ways now but to live by faith in +the promise; which that he might effectually do, God takes from +him the use of all other things, he driveth him out of the garden, +and sets to keep him from the tree of life, "Cherubims, and a +flaming sword." + +"And he placed at the east of the garden Cherubims, and a flaming +sword." These cherubims are one sort of the angels of God, at this +time made ministers of justice, shaking the flaming sword of God's +severity against Adam for sin, threatening to cut him off thereby, +if he ever return by the way that he went. + +We read also, that the law was delivered to Israel from Sinai, by +the hand and disposition of angels (Acts 7); the gospel, only by +the Son himself (Heb 1:2). + +To keep the way. Hence the apostle implicitly concludes it a way, +that is, to death and damnation; by opposing another against it, +even the new and living one; a new, not this the old; a living +one, not this the dead one (Heb 10). For, for that the cherubims +are here placed with a flaming, shaking sword, to keep the tree +of life, it is evident that death is threatened to him that shall +at any time attempt to come at, or that seeks for life that way. + +"A flaming sword, turning every way to keep," &c. This still shews +us, that man, though he hath already received the promise, is yet +exceeding prone to seek life by another way than free grace by +Jesus Christ; to wit, either by the law he hath broken, or by the +law and Christ together; and so though not directly, yet "as it +were by the works of the law" (Rom 9:32). But all is to no purpose, +they are every way prevented. For, forsake the simplicity of the +promise in the gospel, and thou shalt meet with the stroke of +the justice of God; for that flaming sword of his vengeance, it +turneth every way, and therefore will in every way lay wrath upon +thee, if thou seek life by ought but Christ. + +CHAPTER IV. Ver. 1. "And Adam knew Eve his wife; and she conceived, +and bare Cain, and said, I have gotten a man from the Lord." + +Now we are come to the generation of mankind. "Adam knew his wife": +A modest expression; and it should teach us, in all such matters +where things are discoursed of, that are either the fruits of +sin, or the proper effects of man's natural infirmities, there to +endeavour the use of such expressions, as neither to provide to +lust, nor infect us with evil and uncivil communication. "Adam +knew his wife"; Jacob, Samson, David, and others, are said to go +in unto them. So as to our natural infirmities of the stool, the +scripture expression is, "When thou goest abroad to ease thyself, +thou shalt turn again and cover that which cometh from thee": +Modest and bashful expressions, and such as become the godly, +being those that are furthest off of occasioning evil, and nearest +to an intimation, that such infirmities bespeak us infirm and +imperfect creatures. + +"And she conceived and bare Cain." The first sprout of a disobedient +couple, a man in shape, but a devil in conditions. This is he that +is called elsewhere, The child "of that wicked one" (1 John 3:12). + +"And she said, I have gotten a man from the Lord." If Eve by these +words did only ascribe the blessing of children to be the gift of +God, then she spake like a godly woman; but if she supposed that +this man Cain was indeed the seed promised, then it shows, that +she in this was also deceived, and was therein a figure of all +such as make false and strange delusions, signs of the mercy of +God towards them: The man she thought she had got from the Lord +as a mercy, and to be a Saviour, he proved a man of the devil, a +curse, and to be a destroyer. + +Ver. 2. "And she again bare his brother Abel, And Abel was a keeper +of sheep, but Cain was a tiller of the ground." + +Observe here, That the good child is not the first-born, but Abel, +[a breath] (1 Cor 1:27,28). God often doth as Jacob did, even +cross hands, in bestowing blessings, giving that which is best to +him that is least esteemed: For Cain was the man in Eve's esteem; +she thought, when she had him, she had got an inheritance; but as +for Abel, he was little worth; by his name they showed how little +they set by him. It is so with the sincere to this day; they +bear not the name of glory with the world: Cain with them is the +profitable son; Abel is of no credit with them, neither see they +form or comeliness in him; he is the melancholy, or lowering child, +whose countenance spoileth the mirth of the world: "The heart of +the wise is in the house of mournings; but the heart of fools is +in the house of mirth" (Eccl 7:4). + +"And Abel was a keeper of sheep, but Cain was a tiller of the +ground." By this it seems yet further, that Cain was the man in +favour, even him that should, by his Father's intentions, have been +heir, and have enjoyed the inheritance: He was nurtured up in his +father's employment, but Abel was set in the lower rank. + +It was also thus with Isaac and Jacob, Ishmael and Esau, being the +eldest, and those that by intention were to be heirs. + +Now in the inheritance lay, of old, a great blessing: so that Esau in +losing his father's inheritance, lost also the blessing of grace, +and moreover the kingdom of heaven (Heb 12:16,17). Wherefore Cain +had by this the better of Abel, even as the Jews by their privileges +had the better of the Gentiles (Rom 3:1,2). But mark it, the blessing +of grace is not led by outward order, but by electing love: Where +the person then is under the blessing of election, be he the first +or the second son, the highest or lowest in the family, or whether +he be more or less loved of his friends, 'tis he that with Abel +hath the everlasting blessing. + +Ver. 3. "And, in process of time, it came to pass that Cain brought +of the fruit of the ground an offering unto the Lord." + +Mark here, That the devil can suffer his children, in outward +forms of worship, to be godly and righteous men: Cain, a limb of +the devil, and yet the first in order that presents himself and +his service to God. + +Cain brought of the fruit of the ground, as of wheat, oil, honey, +or the like; which things were also clean and good. Hence it is +intimated, that his offering was excellent; and I conceive, not at +all, as to the matter itself, inferior to that of Abel's; for in +that it is said that Abel's was more excellent, it is not with +respect to the excellency of the matter or things with which they +sacrificed, but with respect to Abel's faith, which gave glory +and acceptableness to his offering with God, "By faith he offered +unto God a more excellent sacrifice than Cain" (Heb 11:4). + +"And Abel, he also brought of the firstlings of his flock and of +the fat thereof" &c. + +Abel, last in appearance, but in truth the first in grace; as +it also is at this day: Who do so flutter it out as our ruffling +formal worshippers? Alas! the good, the sincere and humble, they +seem to be least and last; but the conclusion of the tragedy will +make manifest that the first is last, and the last first; for the +many are but called, the few are chosen. + +"And the Lord had respect unto Abel, and to his offering." Herein +are the true footsteps of grace discovered; to wit, the person must +be the first in favour with God, the person first, the performance +afterwards. + +"And the Lord had respect to Abel." But how can God respect a +man, before he respect his offering? A man's gift (saith Solomon) +makes way for him: It should seem therefore that there lies no such +stress in the order of words, but that it might as well be read, +"The Lord had respect to Abel, because he respected his offering." + +Answ. Not so: For though it be true among men, that the gift makes +way for the acceptance of the person, yet in the order of grace it +is after another manner; for if the person be not first accepted, +the offering must be abominable; for it is not a good work that +makes a good man, but a good man makes a good work. The fruit +doth not make a good tree, but "a good tree bringeth forth good +fruit." Make (saith Christ) the tree good, and his fruit good; or +the tree evil, and his fruit evil: Do men gather grapes of thorns, +or figs of thistles? Had Abel been a thorn, he had not brought forth +grapes; had he been a thistle, he had not brought forth figs. So +then, Abel's person must be first accepted, and after that his +works. + +Object. But God accepteth no man while he remains a sinner, but +all men are sinners before they do good works, how then could the +person of Abel be accepted first? + +Answ. Abel was JUST before he did offer sacrifice. Just, I say, in +the sight of God. This God witnessed by testifying of his gift: "By +faith Abel offered unto God a more excellent sacrifice than Cain, +by which he obtained witness that he was righteous": That is, God +by accepting of the gift of Abel, did testify that Abel was a +righteous man; for we know God "heareth not sinners": "The prayers +of the wicked are an abomination unto God." But Abel was accepted, +therefore he was righteous first. + +Hence observe, That a man must be righteous before he can do any +good work. + +Quest. Righteous! "With what righteousness?" + +Answ. With the righteousness of faith. And therefore it is said, +that Abel had faith before he offered sacrifice. "By faith he +offered" (Heb 11:4). Where faith is made to precede or go before +the work which by faith he offered unto God. + +Quest. But are not good works the righteousness of faith? + +Answ. They are the fruits of faith: As here in the case of Abel; +his faith produced an offering; but before he gave his offering, +his faith had made him righteous; for faith respects a promise of +grace, not a work of mine: Now the promise of grace, being this, +that the seed of the woman, which is Christ, should destroy +the power of the devil; by this Abel saw that it was Christ that +should abolish sin and death by himself, and bring in "everlasting +righteousness" for sinners. Thus believing, he had accepted of +Christ for righteousness, which because he had done, God in truth +proclaims him righteous, by accepting of his person and performances +when offered. + +Abel then presented his person and offering, as shrouding both, by +faith, under the righteousness of Christ, which lay wrapped up in +the promise; but Cain stands upon his own legs, and so presents +his offering. Abel therefore is accepted, both his person and his +offering, while Cain remains accursed. + +Ver. 5. "But unto Cain, and to his offering, he [the Lord] had not +respect. And Cain was very wroth, and his countenance fell." + +Mark: As first Abel's person is accepted, and then his offering; +so first Cain's person is rejected, and afterwards his offering: +For God seeth not sin in his own institutions, unless they be +defiled by them that worship him; and that they needs must, when +persons by[18] themselves offer sacrifice to God, because then +they want the righteousness of faith. + +This then made the difference betwixt Abel and his brother; Abel +had faith, but Cain had none. Abel's faith covered him with Jesus +Christ, therefore he stood righteous in his person before God: This +being so, his offering was accepted, because it was the offering +of one that was righteous. + +"But unto Cain, and to his offering, the Lord had not respect." +Hence note, That a Christless man is a wicked man, let him be never +so full of actions that be righteous; for righteous actions make +not a righteous man, the man himself must first be righteous.[19] + +Wherefore, though Cain was the eldest, and first in the worship; +yet Abel was the wisest, and the most acceptable therein. + +"And Cain was very wroth, and his countenance fell." From these +words it may be gathered, that Cain had some evident token from the +observation of God's carriage towards both himself and brother; +that his brother was smiled upon, but he rejected: He was wroth: +wroth with God, and wroth with his brother. And indeed, before +the world hate us, they must needs hate Jesus Christ: "It hated +me [saith he] before it hated you" (John 15:18). He was wroth: +and why? Wroth because his sacrifice was not accepted of God: And +yet the fault was not in the Lord, but Cain: He came not before +the Lord, as already made righteous with the righteousness of +Christ, which indeed had been doing well, but as a cursed wicked +wretch, he thought that by his own good works he must be just +before the Lord. + +The difference therefore that was between these worshippers, +it lay not in that they worshipped divers gods, but in that they +worshipped the same God after a diverse manner: The one in faith, +the other without; the one as righteous, the other as wicked. + +And even thus it is between us and our adversaries: We worship not +divers gods, but the same God in a diverse manner: We according +to faith; and they according to their OWN INVENTIONS.[20] + +"And Cain was wroth." This further shows us the force of the law, +and the end of those that would be just by the same; namely, That +in conclusion they will quarrel with God; for when the soul in its +best performances, and acts of righteousness, shall yet be rejected +and cast off by God, it will fret and wrangle, and in its spirit +let fly against God. For thus it judgeth, That God is austere and +exacting; it hath done what it could to please him, and he is not +pleased therewith. This again offendeth God, and makes his justice +curse and condemn the soul. Condemn it, I say, for imagining that +the righteousness of a poor, sinful, wretched creature, should be +sufficient to appease eternal justice for sin. Thus the law worketh +wrath, because it always bindeth our transgression to us, and still +reckoneth us sinners, and accursed, when we have done our utmost +to answer and fulfil it (Rom 4:15). + +"And his countenance fell." However, an hypocrite, while God +forbeareth to smite him, may triumph and joy in his goodness; yet +when God shall pronounce his judgment according as he approve of +his act, he needs must lower and fall in his countenance; for his +person and gift are rejected, and he still counted a sinner. + +Ver. 6. "And the Lord said unto Cain, Why art thou wroth? and why +is thy countenance fallen?" + +These words are applied to Cain, for a further conviction of his +state to be miserable. "Why art thou wroth?" Is it because I have +not accepted thy offering? This is without ground, thy person is +yet an abomination to me: Must I be made by thy gift, which is +polluted, for and by thy person, to justify thee as righteous? Thou +hast not yet done well. Wherefore, Cain had no cause to be wroth; +For God rejected only that which was sinful, as was both his person, +and gift for the sake thereof: Neither had he grounds to lift up +his looks on high, when he came to offer his sacrifice; because he +came not as a man in a justify'd state. But "there is a generation +that are pure in their ow eyes, and yet is not washed from their +filthiness. There is a generation,--O how lofty are their eyes! +and their eyelids are lifted up" (Pro 30:12,13). Such an one, or +the father of these, was Cain; he counted himself clean, and yet +was not washed; he lifted up his looks on high, before he was +changed from his iniquity. + +Ver. 7. "If thou doest well, shalt thou not be accepted? and if +thou doest not well, sin lieth at the door. And unto thee shall +be his desire, and thou shalt rule over him." "If thou do well." +Why, is not worshipping of God, well-doing? It may, and may not, +even as the person that worships is found. If he be found righteous +at his coming to worship, and if he worship according to rule, +then he does well, then he is accepted of God; but if he be not +found righteous before, be you sure he cannot do well, let the +matter with which he worshippeth be wrong or right. "Who can bring +a clean thing out of an unclean?" (John 14:4). Let Cain be clean, +and his offering will be clean, because brought to God in a vessel +that is clean; but if Cain be unclean, all the holy things he +toucheth, or layeth up in his skirt, it is made unclean by the +uncleanness of his person: "And so is this nation before me, saith +the Lord; and so is every work of their hands, and that which they +offer there is unclean" (Haggai 2:11-14).[21] + +Men therefore ought to distinguish between doing and well-doing, +even in the worship of God. All that worship do not do well, though +the matter of worship be good in itself. Cain's offering you find +not blamed, as if it had been of a superstitious complexion; but +he came not aright to worship. Why? he came not as one made righteous +before. Wherefore, as I have already touched, the difference +that lay between the gifts of Abel and Cain, was not in the gifts +themselves, but the qualifications of the persons. Abel's faith, +and Cain's works, made God approve and reject the offering: "by +faith Abel offered to God a more excellent sacrifice than Cain": +For, as I said, Faith in Christ, as promised to come, made him +righteous, because thereby he obtained "the righteousness of God"; +for so was Christ in himself, and so to be to him that by faith +received and accepted of him: This, I say, Abel did; wherefore now +he is righteous or just before God. This being so, his offering is +found to be an offering of Abel the just, and is here said to obtain +witness even of God, that he was righteous, because he accepted +his gift. + +Wherefore, he that does well must first be good: "He that doeth +righteousness is [must first be] righteous" (1 John 3:7). He +is righteous first; he is righteous even as Christ is righteous, +because Christ himself is the righteousness of such a person. +And so on the contrary; the reason why some men's good deeds are +accursed of God, it is because in truth, and according to the law, +the Lord finds sin in them; which sins he cannot pardon, because +he finds them not in Christ. Thus they being evil for want of +the righteousness of the Son of God, they worship God as sinners, +according to that of the apostle, Because they are not good, +therefore they do not good, no, not one of them (Rom 3:10-12). + +The way therefore to do well, it is first to receive the mercy of +God in Christ; which act of thine will be more pleasing to the +Divine Majesty, than all whole burnt-offerings and sacrifices: "I +will have mercy [saith God] I will have mercy, and not sacrifice" +(Matt 9:13; 12:7). This Cain did not understand, therefore he goes +to God in his sins, and without faith in the mercy of God through +Christ, he offereth his sacrifice. Wherefore because his sacrifice +could not take away his sin, therefore it still abode upon him. + +But "if thou doest not well, sin lieth at the door." This reasoning +therefore was much to Cain's condition; he would be wroth, because +God did not accept his offering, and yet he did not well: Now, if +he had done well, God, by receiving of his brother's sacrifice, +shows, he would have accepted him; for this is evident, they were +both alike by nature; their offerings also were in themselves one +as holy as the other: How then comes it to pass that both were +not accepted, they both offered to God? Why, Abel only sacrificed +well, because he first by faith in Christ was righteous: This +because Cain wanted, "sin abideth at his door." + +"And to thee shall be his desire, and thou shalt rule over him." +That is if sin abideth at thy door still, to thee shall be his +desire; he shall love, pity, pray for thee, and endeavour thy +conversions; but thou shalt be lord over him, and shalt put thy +yoke upon his neck. This was Jacob's portion also; for after Esau +had got head, he broke Jacob's yoke from off his neck, and reigned +by nineteen or twenty dukes and princes, before there was any king +in Israel (Gen 27:40). + +It is the lot of Cain's brood, to be lords and rulers first, while +Abel and his generation have their necks under persecution; yet +while they lord it, and thus tyrannically afflict and persecute, +our very desire is towards them, wishing their salvation: While +they curse, we bless; and while they persecute, we pray. + +Ver. 8. "And Cain talked with Abel his brother: and it came to +pass, when they were in the field, that Cain rose up against Abel +his brother, and slew him." + +When Cain saw that by God's judgment Abel was the better worshipper, +and that himself must by no means be admitted for well-doing, his +heart began to be more obdurate and hard, and to grow into that +height of desperateness, as to endeavour the extirpating of all +true religion out of the world; which it seems he did, by killing +his brother, mightily accomplish, until the days of Enos; for +"then began men [again] to call upon the name of the Lord" (v 26). + +Hence see the spite of the children of hell against God: They have +slain thy prophets, and digged down thine altars (1 Kings 19:10). +If they may have their wills, God must be content with their +religion, or none; other they will not endure should have show +within their reach, but with Cain, will rather kill their brother; +or with the Pharisees, kill their Lord; and with the evil kings +of old, will rather kill their sons and subjects. That the truth, +I say, may fall to the ground, and their own inventions stand +for acceptable sacrifices, they will not only envy, but endeavour +to invalidate all the true worship and worshippers of God in the +world; the which if they cannot without blood accomplish, they +will slay and kill till their cruelty hath destroyed many ten +thousands, even as Cain, who slew his brother Abel.[22] + +And Cain talked with his brother. He had not a law whereby to +arraign him, but malice enough, and a tongue to set all on fire, of +which no doubt, by the goodly replies of his brother, was easily +blown up into choler and madness, the end of which was the blood +of his brother. + +"And Cain talked with Abel," &c. To wit, about the goodness and +truth of his religion. For that the New Testament seems to import, +he slew him "because his works were righteous" (1 John 3:12); which +Abel, no doubt, had justified before his brother, even then when +he most set himself to oppose him. Besides this, the connection +of the relation importeth, he talked with him, he slew him; he +talked with him and slew him, purely upon a religious account, +because his works were righteous. + +Hence note, That when wicked men have the head in the world, +professors had need be resolved to hazard the worst, before they +do enter debate with ungodly men about the things that pertain to +the kingdom of God. For behold here, words did not end in words, +but from words came blows, and from blows blood. The counsel +therefore is, "That you sit down first, and count up the cost," +before ye talk with Cain of religion (Luke 14:27-33). "They make a +man an offender for a word, and lay a snare for him that reproveth +in the gate, and turn aside the just for a thing of nought" (Isa +29:21). + +"And Cain talked with Abel his brother." With Abel his only brother, +who also was a third part of the world. But tyrants matter nothing, +neither nearness of kin, nor how much they destroy: "The brother +shall betray the brother to death," &c. + +"And it came to pass, when they were in the field, that Cain rose +up against Abel his brother, and slew him." When they were in the +field, from home, out of the sight, and far from the help of his +father: Subtle persecutors love not to bite, till they can make +their teeth to meet; for which they observe their time and place. +Joseph was also hated of his brethren, but they durst not meddle +till they found him in the field (Gen 37:15). Here it is also that +the holy virgin falleth: He found her in the field,--and there +was none to save her (Deut 22:27). + +Hence observe again, That be the danger never so imminent, and the +advantage of the adversary never so great, the sincere professor +of the truth stands his ground against wind and weather. Bloody +Cain daunted not holy Abel; no, though now he have his advantage of +him (Dan 3:16-18). He rose up against Abel his brother, and slew +him. "And wherefore slew he him? Because his own works were evil," +&c. (1 John 3:12). It is therefore hence to be observed, That it +is a sign of an evil way, be it covered with the name of the worship +of God, when it cannot stand without the shedding of innocent +blood. "Wherefore slew he him? Because his own works were evil." +Had his works been good, they had been accepted of God: He had +also had the joy thereof in his conscience, as doubtless Abel +had; which joy and peace would have produced love and pity to his +brother, as it was with his brother towards him; but his works +being evil, they minister to him no heavenly joy, neither do they +beget in him love to his brother; but contrariwise, his heart fill +his eye with evil also; which again provoketh (while it beholdeth +the godly carriage of Abel) the heart to more desperate resolutions, +even to set upon him with all his might, and to cut him off from +the earth. Thus the goodness of God's people provoketh to envy the +wicked heart of the hypocrite. As it was betwixt Saul and David; +for after Saul had seen that God had rejected him for his wickedness, +the more he hated the goodness of David: "And Saul saw and knew +that the Lord was with David" (1 Sam 18:8-15). "And Saul was yet the +more afraid of David; and Saul became David's enemy continually" +(v 29). + +Ver. 9. "And the Lord said unto Cain, Where is Abel thy brother? +And he said, I know not: Am I my brother's keeper?" + +Cain thought it had been no more but to kill his brother, and his +intentions and desires must needs be accomplished, and that himself +should then be the only man. "Come, let us kill him, and the +inheritance shall be ours" (Mark 12:7). But stay, Abel was beloved +of his God, who had also justified his offering, and accepted it +as a service more excellent than his brother's. So then, because +the quarrel arose between them upon this very account, therefore +Abel's God doth reckon himself as engaged (seeing he is not) to +take up his servant's cause himself. + +"And the Lord said unto Cain, Where is Abel thy brother?" A +question not grounded on uncertainty, but proposed as a beginning +of further reasoning; and also to make way to this wicked wretch, +to discover the desperate wickedness of his bloody heart the more. +For questions that stand at first afar off, do draw out more of the +heart of another: and also do minister more occasion for matter, +than if they had been placed more near to the matter. + +"Where is Abel?" God missed the acceptable sacrifices of Abel; Abel +was dead, and his sacrifices ceased, which had wont to be savoury +in the nostrils of God; Cain could not supply them; his sacrifices +were deficient, they were not of faith. Hence note, that if tyrants +should have their will, even to the destroying of all the remnant +of God, their sacrifices and worship would be yet before God as +abominable as they were before. + +"And the Lord said unto Cain, Where is Abel?" O dreadful question! +The beginning of Cain's hell, for now God entereth into judgment +with him. Wherefore, however this wretch endeavoured at first to +stifle and choke his conscience, yet this was to him the arrow +of death: Abel crieth, but his brother would not hear him while +alive, and now being dead God hears the cry of his blood. "When he +maketh inquisition for blood, he remembereth them: he forgetteth +not the cry of the humble" (Psa 9:12). Blood that is shed for the +sake of God's word, shall not be forgotten or disregarded of God: +"Precious in his sight is the death of his saints" (Psa 116:15). +"And precious shall their blood be in his sight" (Psa 72:14). + +"Where is Abel thy brother?" This word, thy brother, must not be +left out, because it doth greatly aggravate his wickedness. He slew +"his brother"; which horrid act the very law and bond of nature +forbiddeth. But when a man is given up of God, it is neither this +nor another relation that will bind his hands, or make him keep +within the bound of any law. Judas will seek his master's, and +Absalom his father's blood. "Where is Abel thy brother?" + +"And he said, I know not." He knew full well what he had done, and +that by his hands his brother's blood was fallen to the ground, +but now being called into question for the same, he endeavoureth +to plead ignorance before God. "I know not." When men have once +begun to sin, they know not where they shall end; he slew his +brother, and endeavours to cover his fact with a lie. David also +little thought his act of adultery would have led him to have +spilt the blood of Uriah, and afterwards to have covered all with +dissembling lips and a lying tongue (2 Sam 11). + +"I know not: am I my brother's keeper?" + +This is the way of all ungodly men, they will not abide that guilt +should be fastened. Sin they love, and the lusts and delights +thereof, but to count for it they cannot abide; they will put it +off with excuses, or denials: Even like Saul, who though he had +spared the cattle and Agag contrary to the command of God, yet +would needs bear Samuel down, that he had kept, yea "performed the +commandment of the Lord" (1 Sam 15:13,20). But they are denials to +no boot, and excuses that will not profit, that are made to hide +the sin of the soul from the sight and judgment of God. Lies and +falsehood will here do nothing. + +Ver. 10. "And he said, What hast thou done? the voice of thy +brother's blood crieth unto me from the ground." + +Poor Cain, thy feeble shifts help thee nothing, thy excuses are +drowned by the cries of the blood which thou hast shed. + +"What hast thou done?" the blood of thy brother cries. Beware +persecutors, you think that when you have slain the godly, you are +then rid of them; but you are far wide, their blood which you have +shed, cries in the ears of God against you. O the cries of blood +are strong cries, they are cries that reach to heaven; yea they +are cries that have a continual voice, and that never cease to +make a noise, until they have procured vengeance form the hands +of the Lord of sabbath (Job 16:18): And therefore this is the word +of the Lord against all those that are for the practice of Cain: +"As I live, saith the Lord God, I will prepare thee unto blood +and blood shall pursue thee: sith thou hast not hated blood, [that +is, hated to shed it,] even blood shall pursue thee" (Eze 35:6). + +"The voice of thy brother's blood crieth unto me." The apostle +makes this voice of the blood of Abel, a type of the voice of the +justice of the law, and so extends it further than merely to the +act of murder; intimating that he sheds blood, that breaks any of +the commands of God, (and indeed so he doth, "he layeth wait of +his own blood, and privily lurketh for his own life" (Prov 1:18)). +Wherefore the apostle compareth the blood of Abel and the blood +of Christ together; but so as by the rule of contraries, making +betwixt them a contrary voice, even as there is between a broken +command and a promise of grace, the one calling for vengeance and +damnation; the other calling for forgiveness and salvation; "the +blood of sprinkling it speaketh better things than the blood of +Abel" (Heb 12:24); that is, it calls to God to forgive the sinner; +but Abel's blood, of the breach of the law, that cries damn them, +damn them. Christ also sets his own blood in opposition to the +blood of all that was shed before him; concluding that the proper +voice of all the blood of the godly, is to call for vengeance +on the persecutors, even from the blood of Abel to the blood of +Zecharias, that was slain between the altar and the temple (Matt +23:35). And let me here take leave to propound my private thoughts: +namely, that the Zecharias that here is mentioned, might not be +he that we find in the book of Chronicles (2 Chron 24:21); but +one of that name that lived in the days of Christ, possibly John +Baptist's father, or some other holy man. My reasons for this +conjecture, are, 1. Because the murderers are convict by Christ +himself: Zecharias, whom ye slew between the altar and the temple. +2. Because Christ makes a stop at the blood of Zecharias, not +at the blood of John the Baptist: wherefore, if the person here +mentioned were not murdered after, but before John the Baptist, +then Christ seems to excuse them for killing his servant John; +for the judgment stops at the including of the guilt of the blood +of Zecharias. 3. I think such a thing, because the voice of all +holy blood that hath been shed before the law by the adversary, +excepting only the blood of Jesus, must needs be included here; +the proper voice of his, only being to plead for mercy to the +murderers. However, the voice of blood is a very killing voice, and +will one day speak with such thunder and terror in the consciences +of all the brood of Cain, that their pain and burthen will be for +ever insupportable. + +Ver. 11. "And now art thou cursed from the earth, which hath opened +her mouth to receive thy brother's blood from thy hand." + +Here begins the sentence of God against this bloody man; a sentence +fearful and terrible, for it containeth a removing of him from +all the privileges of grace and mercy, and a binding of him over +to the punishment and pains of the damned. + +"And now art thou cursed from the earth." Peace on earth, is one +branch of those blessed tidings that were brought into the world, +at the coming of the Messias (Luke 2:14). Again, before Christ +was come in the flesh, it is said, He rejoiced "in the habitable +part of his earth" (Pro 8:30). Wherefore, by the earth in this +place, I understand the state that the men are in, to whom, by the +mind of God, the gospel and grace of God is to be tendered. Now, +whether it respect that state of man by nature, or the state of +those that are saints, from both these privileges Cain is separate, +as are all whom the Lord hath utterly rejected. Not but that yet +they may live long in the world, but God hath cut them off from +the earth, and all the gospel privileges therein, and set them in +the condition of devils; so that as to grace and mercy they are +separate therefrom, and stand as men, though alive, bound over to +eternal judgment. And as to their lives, it matters not how long +they live, there is "no sacrifice for their sins, but a certain +fearful looking for of judgment and fiery indignation, which +shall devour the adversaries" (Heb 10:26,27). So that I say, as +the devils be bound in hell, so such lie bound in earth; bound I +say in the chains of darkness, and their own obstinate heart, over +to the day of wrath and revelation of the righteous judgment of +God. Cain therefore by these words is denied the blessing of future +means of grace, and stands bound over to answer for his brother's +blood, which the ground had received form his cruel hand. + +Ver. 12. "When thou tillest the ground, it shall not henceforth +yield to thee her strength; a fugitive and a vagabond shalt thou +be in the earth." + +This is a branch, or the fruits of this wilful murder. Indeed, sins +carry in them not only a curse with respect to eternity, but are +also the cause of all the miseries of this life. "God turneth--a +fruitful land into barrenness, for the wickedness of them that +dwell therein" (Psa 107:34). + +"When thou tillest the ground." Sin committed doth not always +exclude the sinner from an enjoyment of God's mercies, but yet if +unrepented of, bringeth a curse upon them. "I will curse, [saith +God,] your blessings: yea, I have cursed them already, because ye +do not lay it to heart" (Mal 2:2). This also is the reason that the +table of some is made their snare, their trap, a stumbling-block +and a recompence unto them (Rom 11:9); men ought not therefore to +judge of the goodness of their state, by their enjoyment of God's +creatures, but rather should tremble while they enjoy them, lest +for sin they should become accursed to them, as were the enjoyments +of this wicked man. + +"A fugitive and a vagabond shalt thou be in the earth." The meaning +is, thou shalt not have rest in the world, but shalt be continually +possessed with a guilty conscience, which shall make thy condition +restless, and void of comfort. For the man that indeed is linked +in the chains of guilt and damnation, as Cain here was; he cannot +rest, but (as we say) fudge up and down from place to place, +because his burthen is insupportable. As David said, "Let their +eyes be darkened that they see not, and make their loins continually +to shake" (Psa 69:23). A continual shaking and restlessness doth +therefore possess such persons as are given up of God, and swallowed +up of guilt. + +"A fugitive and vagabond shalt thou be in the earth." Some men +certainly know, even while they are in this world, their state +to be most miserable, and damnable, as Cain, Saul and Judas did; +which knowledge, as I have hinted, puts them besides the very +course of other carnal men; who while they behold them at quiet +under their enjoyments, these cannot but wonder, fear, and be +amazed with the deep cogitations which will abide upon them, of +their certain misery and everlasting perdition. + +Ver. 13. "And Cain said unto the Lord, My punishment is greater +than I can bear." Or as the margin hath it, "Mine iniquity is +greater than that it may be forgiven." And both readings are true: +for however some men please themselves in lessening sin, and the +punishment thereof, yet a burdened conscience judgeth otherwise. +And if Cain failed in either, it was in that he counted his sin (if +he did so) beyond the reach of God's mercy. But again, when men +persecute the worship and people of God, as Cain did his blessed +and religious brother, even of spite, and because he envied the +goodness of his brother's work; I question whether it be lawful for +a minister to urge to such the promise of grace and forgiveness; +and also whether it be the mind of God such persons should hope +therein. He that sins the sin unto death, is not to be prayed for +(1 John 5:16), but contrariwise he is to be taken from God's altar +that he may die (Exo 21:14). This was Cain's case, and now he +knew it; therefore as one excluded of God from his mercy and all +the means thereof, he breaks out with roaring under the intolerable +burden of the judgment of God upon him, concluding his punishment at +present "greater than he could bear," and that yet his sin should +remain unpardonable for ever: As saith our Lord Jesus Christ, He +hath neither forgiveness here nor in the world to come (Matt 12:32). + +Ver. 14. "Behold, thou hast driven me out this day from the face +of the earth; and from thy face shall I be hid; And I shall be a +fugitive and a vagabond in the earth, and it shall come to pass, +that every one that findeth me shall slay me." + +By these words is confirmed what was said before, to wit, to be +cursed from the earth, was to be separate from the privileges of +the gospel. For Cain was not now to die, neither was he driven +into any den or cave; yet driven out from the face of the earth, +that is, as I have said, he was excluded from a share in those +special mercies that by the gospel were still offered by grace +to the others that inhabited the world: The mercies, I say, that +are offered by the gospel, as namely, The mercy of eternal life: +For as to the blessings of this world, he had yet a notable +share thereof. Besides, he groaneth under this judgment, as an +insupportable curse: "Thou hast driven me out this day from the +face of the earth." And indeed, if we take it according as I have +laid it down, it is a curse that would break the whole world to +pieces; for he that is denied a share in the grace that is now +offered, must needs be denied a portion in God's kingdom. And +this Cain saw; wherefore he adds in the process of his complaint, +"And from thy face shall I be hid": "I shall never come into thy +kingdom, I shall never see thy face in heaven." This is therefore +the highest of all complaints; namely, for a man from a certain +conviction that his condition must without fail be damnable, to +condole and bemoan his forlorn condition. + +"Thou hast driven me out." O! when God shall bind one over for +his sin, to eternal judgment, who then can release him? This was +Cain's state, God had bound him over. The blood of his brother was +to rest upon him and not to be purged with sacrifice for ever. + +"Thou hast driven me out THIS DAY." He knew by the sentence that +fell from heaven upon him, even from that very day that he was +made a companion of, and an associate with devils. This day, or +for this day's work, I am made an inhabitant of the pit with the +devil and his angels. Hence note, That God doth sometimes smite +the reprobate so apparently, that himself from that day may make +a certain judgment of the certainty of his damnation. Thus did +Balaam: "I shall see him, but not now: I shall behold him, but not +nigh" (Num 24:17). Where by now, he respects the time of grace; +and by nigh, the time or day of judgment: As who should say, "I, +for my sorceries, and wicked divinations, am excluded a portion in +the day of grace, and therefore shall not see the Saviour NOW: I +am also rejected, as to a portion in the blessed world to come: +and therefore when he judgeth, I shall not see him NIGH: Nigh, as +a friend, as a saviour to my soul." I doubt this is the condition +of many now alive, who for their perfidiousness and treachery to +Christ, and his church, have already received, even "in themselves, +that recompence of their error which was meet" (Rom 1:27). + +Ishmael also, in the day he laughed at Isaac (Gen 21:9), and Esau +in the day he sold his birthright (Gen 27; 28), might have gathered, +the one from God's concurring with the judgment of Sarah, the +other, from his father's adhering to his brother; his adhering, I +say, in a prophetic spirit (Gal 4:29); that from thenceforth they +both were excluded grace and glory, as the apostle by the Holy +Ghost afterwards doth (Heb 12:16,17). + +"And from thy face shall I be hid." By face here, we are to +understand God's favour, and blessed presence, which is enjoyed by +the saints both here, and in the world to come (Psa 4:6,7; 16:11). +Both which this wicked man, for the murdering of his brother, and +his envy to the truth, now knew himself excluded from. + +"From thy face shall I be HID." The pit of hell, to which the +damned go, besides the torment that they meet with there, is such +a region of darkness, and at such a distance from the heavens, and +the glorious comfortable presence of God, that those that shall be +found the proper subjects of it, shall for ever be estranged from +one glimpse of him: besides, sin shall bind all their faces in +secret, and so confound them with horror, shame, and guilt that +they shall not be able from thenceforth for ever, so much as once +to think of God with comfort. + +"From thy FACE." As it were all the glory of heaven, it lieth in +beholding the face of God: A thing the ungodly little think of; +yet the men that have received in themselves already the sentence +of eternal damnation, they know it after a wonderful rate; and +the thoughts of the loss of his face and presence, doth, do what +they can, as much torment them, as the thoughts of all the misery +they are like to meet withal besides. + +"And a fugitive and a vagabond shall I be on the earth." Even from +the present frame of his spirit, Now, having received the sentence, +he knew, the judgment past being unrevokable, how it would be with +him all his life long; that he should spend his days in trouble +and guilt, rolling under the justice of God, being always a terror +and burthen to himself, to the day he was to be cut off from the +earth, that he might go to the place appointed for him. + +"And it shall come to pass, that every one that findeth me shall +slay me." Guilt is a strange thing, it makes a man think that +every one that sees him, hath knowledge of his iniquity. It also +bringeth such a faintness into the heart (Lev 26:36), that the +sound of a shaken leaf doth chase such persons: and above all +things, the cries of blood are most fearful in the conscience; the +cries of the blood of the poor innocents, which the seed of Cain +hath shed on the face of the earth (Jer 2:34; 19:4). Thus far of +Cain's complaint. + +Ver. 15. "And the Lord said unto him, Therefore whosoever slayeth +Cain, vengeance shall be taken on him seven-fold. And the Lord +set a mark upon Cain, lest any finding him should kill him." + +By these words, the judgment is confirmed, which Cain, in the verse +before, so mournfully pronounced against his own soul. As if the +Lord had said, "Cain, thy judgment is as thou hast said, I have +driven thee out this day from a share in my special favour; and when +thy life is ended, thou shalt be hid from my face, and a blessed +presence for ever; and seeing it is thus, therefore I will not +suffer that thou die before thy time: Alas, thy glass will be quickly +run! Besides, thy days, while thou art here, will sufficiently +be filled with vexation and distress; for thou shalt always carry +in thy conscience the cries of innocent blood, and the fear of +the wrath of God: I have said it, and will perform it: I am not +a man, that I should repent: So that thus shall thy judgment be: +Therefore he that killeth Cain, I will take vengeance on him." + +Hence note, That none need to add to the sorrows of the persecutors. +They above all men are prepared unto wrath. Let them alone (saith +Christ) they will quickly fall into the ditch. Besides, God hath +taken the revengement of the blood of his servants into his own +hand, and will execute his wrath himself. Therefore he saith to his +saints (as in this case), "Dearly beloved, avenge not yourselves, +but rather give place unto wrath: for it is written, Vengeance is +mine, I will repay, saith the Lord" (Rom 12:19). And the reason +is, because the quarrel is in special between the prosecutor and +God himself. For we are not hated because we are men, nor because we +are men of evil and debauched lives; but because we are religious; +because we stand to maintain the truth of God. Therefore no man must +here intercept, but must leave the enemy in the hand of that God +he hath slighted and condemned. This made Moses that he meddled +not with Corah and his company, but left them to that new thing +which the Lord himself would do unto them, because they had +condemned the ordinance of God (Num 16:25-35). This made David +also that he meddled not with Saul, but left him to the vengeance +of God, though he had opportunity to have destroyed him (1 Sam +24 and 26:10-12). Let us learn therefore to be quiet and patient +under the hand of wicked and blood-thirsty men. Let us fall before +them like holy Abel; it is and will be grief enough to them, +that when we are dead, our blood will cry from the ground against +them.[23] + +"Therefore he that killeth Cain, vengeance shall be taken," &c. He +now that shall, after this admonition, plead for religious blood +with the sword, vengeance shall be taken on him, because he giveth +not place to the wrath of God, but intercepts with his own, which +"worketh not the righteousness of God" (James 1:19,20). Say therefore +with David, when you are vexed with the persecutor, Mine hand +shall not be upon him; but "as the Lord liveth, the Lord shall +smite him; or, his day shall come to die; or, he shall descend in +battle, and perish." + +"Vengeance shall be taken on him seven fold." It would not be hard +to shew how little they have prevailed, who have taken upon them +to take vengeance for the blood of saints, on them that have been +the spillers of it. But my business here is brevity, therefore I +shall not launch into that deep, only shall say to such as shall +attempt it hereafter, "Put up thy sword into his place; for all they +that take the sword shall perish with the sword"! (Matt 26:52). +And "here is the patience and faith of the saints" (Rev 13:10). +Let Cain and God alone, and do you mind faith and patience; suffer +with Abel, until your righteous blood be spilt: even the work of +persecutors, is, for the present, punishment enough; the fruits +thereof being the provoking God to jealousy, a denying of them the +knowledge of the way of life, and a binding of them over to the +pains and punishment of hell. + +"And the Lord set a mark upon Cain." What the opinion of others is +about this mark, I know not; to me it seems like those in Timothy, +who had "their conscience seared with a hot iron" (1 Tim 4:2). +Which words are an allusion to the way of the magistrates in their +dealing with rogues and felons; who that they may be known to +all, are either in the hand, shoulder, or cheek branded with a hot +iron. So Cain was marked of God for a reprobate, for one that had +murdered a righteous man, even of envy to the goodness of his +work: But the mark (as it was on those in Timothy) was not on any +outward or visible part of his body, but (as there the apostle +expresseth it) even upon his very conscience; his conscience then +had received the fire-mark of the wrath and displeasure of God, +which, as a burning iron doth to the flesh, had left such deep +impression therein, that it abode as a scar or brand upon him, in +token that good would for ever after hold him for a fugitive rogue +or vagabond. + +"And the Lord set a mark upon Cain, lest any finding him should +kill him." For though the mark was branded with burning upon his +conscience, and so inward and invisible; yet the effects of this +hot iron might be visible, and seen of all: the effects, I say, +which were, or might be, his restlessness in every place, his +dejectedness, the sudden and fearful pangs and agonies of his +mind, which might break out into dolorous and amazing complaints; +besides, his timorous carriage before all he met, lest they should +kill him; gave all to understand, that God had with a vengeance +branded him. And indeed this was such a mark as was amazing to +all that beheld him, and did ten times more make them afraid of +spilling blood, than if any visible mark had been set upon him; +of for by his trouble and distress of mind, they saw, what was +the guilt of blood: and by his continual fear and trembling under +the judgment of God, what it was to be in fear of, nay, to have +the first fruits of everlasting damnation. Thus therefore God +reserved Cain to the judgment which he had appointed for him. + +Ver. 16. "And Cain went out from the presence of the Lord, and +dwelt in the land of Nod, on the east of Eden." + +The right carriage of a reprobate, and the infallible fruits of +final desperation. For a man that hath received in his mind the +stroke of the judgment of God, and that is denied all means of +saving and sanctifying grace, (as the great transgressors are,) +the presence of God is to such most dreadful; whether we understand +the knowledge of him as he is in himself, or as he discovereth +himself in his church; for the thought of his being, and eternal +majesty, keeps the wound open, and makes terror and guilt revive. +To such it would be the best of news, to hear that the Godhead +doth cease to be, or that themselves were high above him. But that +they are in the hand of the living God, this is the dreadful and +fearful thought. + +"And Cain went out from the presence of the Lord." These words may +be taken many ways. + +1. That he separated himself from the church (the place of God's +presence) (2 Cor 6:16) which then consisted of his father and +mother, and of those other children they had. And this appears by +the text, "He went out from the presence of the Lord, and dwelt in +the land of Nod." + +2. A man goes out from the presence of God, when he withdraws his +thoughts from holy meditations, and employeth the strength of his +mind about the things of this life (Job 21:14-18). And thus he +also did; he went into the land of Nod, and there fell to building +a city, and to recreate himself with the pleasures of the flesh +what he might. + +3. A man goes out from the presence of God, when he throweth up +the worship and way of God; and this he did in departing from the +church (2 Chron 19:1-3). + +4. Besides, his going out from the presence of the Lord, implieth, +that he hardened his heart against him, that he set his spirit +against him; that he said to God, Depart from me (Heb 3:12); that +he grew an implacable enemy to him, and to every appearance of +good in the world (Job 15:12,13). + +"And Cain went out from the presence of the Lord." These words may +also respect his being thrust out from God, as one anathematized, +accursed, or cut off, in effect the same with excommunication. +But be it so, the act was extraordinary, being administered by God +himself; even as he served Corah and his company, though in kind +there was a difference, the one, even Cain, being yet permitted to +live for a while in the world; the other being sent down quick into +hell; but both, for their villany against the worship and people +of God, stand bound over to answer it at the eternal judgment. + +Ver. 17. "And Cain knew his wife; and she conceived, and bare Enoch: +and he builded a city, and called the name of the city, after the +name of his son, Enoch." + +Cain's wife was his sister, or near kinswoman; for she sprang of +the same loins with himself; because his mother was "the mother +of all living" (Gen 3:20). + +This wife bare him a son; for whose sake, as it seems, he built +the city. Hence note, That men who are shut out of heaven, will +yet use some means to be honourable on earth. Cain being accursed +of God, yet builds him a city; the renown of which act, that it +might not be forgotten, he calleth it after the name of his son. +Much like this was that carnal act of blasted Absalom; because +he had no child, he would erect a pillar, which must forsooth be +called Absalom's place, after the name of Absalom, to keep his +name in remembrance upon earth (2 Sam 18:18). + +"And he builded a city," &c. Note, That it is the design of Satan, +and the deceitful heart of man, to labour to quiet a guilty +conscience, not by faith in the blood of Christ, but by over much +business in the things of this world. + +"And called the name of the city, after the name of his son, +Enoch." Although Cain had a mind to keep up his name with fame in +the world, yet he would not venture to dedicate the city to his +own name; that would have been too gross; and perhaps others would +have called it, The CITY OF THE MURDERER; but he calleth it after +the name of his son, his son Enoch; whom he pretended was a man +both taught, and dedicate, as it seems his name imports. Hence +note again, That men who themselves are accursed of God, will yet +put as fair glosses on their actions, as their hypocritical hearts +can invent. Who must this city be dedicated to, but to him whom +Cain had dedicated and taught. I will not say that in truth he +gave him to God, for that his reprobate heart would not suffer; +but being given up of God, yet retaining, with Saul, considerations +of honour: therefore, as is the custom of ungodly hypocrites, he +would put the best show on his ungodly actions. + +Thus Saul, when he had received the sentence of the Lord against +him; yet, Turn again with me (saith he to Samuel) "yet honour me +now before--the people, and before Israel" (1 Sam 15:30). So the +money wherewith the high priests and scribes had bought the life, +and obtained the death of Christ; with that they make some shew of +godliness, in buying with it a piece of ground to bury strangers +in (Matt 27:3-7). + +Ver. 18. "And unto Enoch was born Irad: and Irad begat Mehujael: +and Mehujael begat Methusael: and Methusael begat Lamech." + +These are the offspring of Cain; the English of whose names, if the +nature and disposition of the persons were according, they might +well be called, with abhorrence, the brood of wicked Cain, even +the generation whom the Lord had cursed, notwithstanding Enoch was +their father. Enoch begat Irad, a wild ass; Irad begat Mehujael, +one presumptuous above measure, his name signifies, one teaching +God. But "who hath directed the Spirit of the Lord?" (Isa 40:13). Or +"Shall any teach God knowledge?" (Job 21:22). The son of this man +was Methusael, asking death, the true fruit of all such presumptuous +ones, "his confidence shall be rooted out of his tabernacle, and +it shall bring him to the king of terrors" (Job 18:14). His son +was Lamech, one poor or smitten: The first, that, as we read, did +break the order of God in the matter of marriage. + +Ver. 19. "And Lamech took unto him two wives: the name of the one +was Adah, and the name of the other Zillah." + +This man was the first that brake the first institution of God +concerning marriage. "He took unto him two wives." The New Testament +says, Let every man have his own wife. And so said the law in its +first institution: therefore plurality of wives first came into +practice by the seed of cursed Cain, and for a time was suffered +in the world through the hardness of man's heart. + +Ver. 20, 21. "And Adah bare Jabal: he was the father of such as +dwell in tents, and of such as have cattle. And his brother's name +was Jubal: he was the father of all such as handle the harp and +organ." + +Jabal signifies bringing, or budding; Jubal, bringing or fading. So +then in these two sons might be shewed unto us the world, as it is +in its utmost glory: that is, it brings buds, it brings fading: +today in the field, tomorrow in the oven: "All flesh is grass, +and all the goodliness thereof, is as the flower of the field. +The grass withereth, the flower fadeth: because the Spirit of the +Lord bloweth upon it: surely the people is grass" (Isa 40:6-8). + +And observe in these, the last was the musical one. Indeed, the +spirit of the world, after things have budded, is so far off from +remembering that they again must fade; that then it begins its +Requiem; then it saith to itself, Eat, drink, and be merry; then +it is for handling the harp and organ (Luke 12:16-20). + +Ver. 22. "And Zillah, she also bare Tubal-Cain, an instructor of +every artificer in brass and iron: and the sister of Tubal-Cain +was Naamah." + +Tubal-Cain, a worldly possession; and Naamah, one that by her name +should be beautiful. Lamech his fruit then was, a budding, fading, +worldly possession, with a little deceitful, vain beauty, for +"favour is deceitful, and beauty is vain: but a woman that feareth +the Lord, she shall be praised" (Pro 31:30). Ver. 23. "And Lamech +said unto his wives, Adah and Zillah, hear my voice; ye wives +of Lamech, hearken unto my speech: for I have slain a man to my +wounding, and a young man to my hurt." + +He that sticks not to exceed in one point, will not fear to transgress +in another. He had hardened his heart, by breaking the modest and +orderly bounds of marriage, and so fitted himself to shed blood, +or do any other wickedness. + +"Hearken to me, ye wives." Lustful men break their minds to their +fleshly companions, sometimes, sooner than to wiser counsellors. +Even as Ahab, in the business of the vineyard of Naboth, breaks +his mind to that ungodly Jezebel his wife. + +"I have slain a man to my wounding." Who, or what man this murdered +person was, therein the word is silent: yet this Lamech being the +son of a bloody murderer, it is possible he was some godly man, +one of Adam's other children, or of his grandchildren, the son of +Seth: for these sons of Cain, and namely this in special, as it +seems, took not heed to the mark wherewith God branded Cain; but +like Belshazzar, he hardened his heart, though he knew it, and +would turn murderer also (Dan 5:18-22). + +"I have slain a man to my wounding." The guilt of blood who can +bear? or who can help himself thereby? It is a wounding thing, it +is a hurtful thing, he that sheds man's blood wrongfully, cannot +establish himself thereby (Matt 22:6,7). The Jews thought to have +preserved themselves and country by killing Jesus Christ; but this +so provoked the justice of God, that for this thing's sake he sent +the Gentiles upon them to burn up their city; who when they were +come, if stories be true, slew of them eleven hundred thousand; +and those of them that were taken alive, were sold to who would +buy them, Thirty a penny. "Ye shed blood [says God] and shall ye +possess the land? Ye stand upon your sword, ye work abomination, +and ye defile every one his neighbour's wife: and shall ye possess +the land?" (Eze 33:25,26). + +Ver. 24. "If Cain shall be avenged sevenfold, truly Lamech seventy +and sevenfold." + +Though wicked men may be willingly ignorant of that part of the +judgments of God, that are to premonish them, that they do not that +wicked thing for which the judgment was executed; yet if there be +anything like favour mixed with the judgment, of that they will +take notice, to encourage themselves to evil: even as this ungodly +person, he would not be stopped from blood by the judgment of God +upon Cain; but rather, as it seems, because the judgment was not +speedily executed, his heart was fully set in him to do evil (Eccl +8:11). Much like that of the Jews, who because Jehoiakim had slain +Uriah the prophet, and yet God spared the land; therefore make +that an argument to prevail with Zedekiah to kill Jeremiah also +(Jer 26:20-23). + +"If Cain shall be avenged sevenfold, truly Lamech seventy and +sevenfold." Give wicked men leave to judge of themselves, and they +will pass a sentence favourable enough. Though Lamech had not pity +when he spilt blood; yea, though the judgment of God upon Cain +could not hold his murderous hands: yet now he is guilty, let him +but make a law in the case, and woe be to him that killeth Lamech: +Vengeance shall be taken of him seventyfold and seven. Joab could +with pitiless hands spill the blood of men more righteous than +himself, not regarding what became of their souls: but when his +blood was by vengeance required for the same, then he would take +sanctuary at the horns of the altar (1 Kings 2:28). But judgment +is not wholly left to me, the Lord is judge himself; before whom +both Cain and Lamech, and all their successors, shall be arraigned, +and receive just doom, and that never to be reversed. + +Ver. 25. "And Adam knew his wife again; and she bare a son, and +called his name Seth: for God, said she, hath appointed me another +seed instead of Abel, whom Cain slew." + +Now we have done, for a while, with Cain, and are come again to +the church of God. Cain had slain Abel, and by that means, for a +while, had greatly suppressed the flourishing of religion; in which +time his own brood began to be mighty upon earth; so increasing, +as if religion was put to an end for ever. But behold their +disappointment! "Adam knew his wife again," (for Adam's family was +then the true church of God;) or take Adam for a type of Christ, +and his wife for a type of the church, and then this observation +followeth; namely, That so long as Christ and the church hath to +do with one another, it is in vain for Cain to think of suppressing +religion. + +"Adam knew his wife again." If Eve had now been barren, or Adam +had died without farther issue, then Cain might have carried the +day; but behold another seed! a seed to stand in Abel's place: +therefore she called his name Seth; that is, Set or Put, as namely, in +the room of Abel, to stand up for, and to defend the truth against +all the army and power of Cain. As Paul also saith of himself, +"I am set, [or put,] for the defence of the gospel" (Phil 1:17). +This man therefore, so far as can be gathered, was the first that +put check to the outrage of Cain and his company. But mark some +observations about him. + +1. He was set in the stead or place of Abel; not an inch behind +him, but even at the place where his blood was spilt. So that he +that will revive lost religion, must avow it as God's Abels have +done before him: every talker cannot do this. The blood that was +shed before his face, must not put check to his godly stomach; yea, +he must say to religion, as Ruth said once to her mother, "Where +thou diest, I will die, and there will I be buried" (Ruth 1:17). +This is the way to revive and to maintain the ways of God, in +despite of bloody Cain.[24] + +2. This Seth that was set to put check to Cain, did not do it +of his own brain, but the hand of God was principal in the work. +"God," said she, "hath appointed me another seed to be set in the +place of Abel." And indeed it is otherwise in vain, when religion +is once suppressed, to think it should ever revive again. Alas! +where is the man, if he want God's Spirit, that will care for the +flourishing state of religion? and that in truth will make the Lord +his delight: "This is Zion, whom no man seeketh [for, or seeketh] +after" (Jer 30:17). All men here say, "See to thine own house, +David" (1 Kings 12:16). But when Seth comes, then the ground is +made good again; then a living saint is found to stand and maintain +that truth which but now his brother bled for. When James was +killed, Peter stands up, &c. (Acts 12:1-3). And therefore Seth +is said to be another seed, a man of another spirit: One who was +principled with a spirit beyond and above the spirit of the world. +"Another seed," one that was spirited for God's word, and God's +worship, and that would maintain his brother's cause. + +3. Observe, That when Seth maintains his brother's lot, you hear +no more of the brood of Cain. And indeed, the way to weary out +God's enemies, it is to maintain and make good the front against +them: "Resist the devil, and he will fly" (James 4:7). Now if +the Captain, their king Apollion, be made to yield, how can his +followers stand their ground? "The dragon,--the devil, Satan,--he +was cast out into the earth, and his angels were cast out with him" +(Rev 12:9). But how? It was by fighting: "Michael and his angels +fought against the dragon;--and overcame him by the blood of the +Lamb, and by the word of their testimony, and by not loving of +their lives unto the death" (Rev 12:7,8,12). + +4. Let this, in the last place, serve for persecutors, That when +you have cast down many ten thousands, and also the truth to the +ground; there is yet a Seth, another seed behind, that God hath +appointed to stand in the stead of his brethren, by whom you will +certainly be put to flight, and made to cease from oppressing the +truth. + +Ver. 26. "And to Seth, to him also there was born a son; and he +called his name Enos: Then began men to call upon the name of the +Lord." + +The Holy Ghost, in recording the birth of Enos, goeth out of his +ordinary style, in that he doubleth the mentioning of his father, +with respect to the birth of this son. And indeed it is worth the +observing; for it staggereth the faith of some, to think that the +man that makes good the ground of a murdered brother, should not +leave issue behind him: But "to Seth, to him was born a son." Our +faithfulness to the truth, shall be no hindrance to the flourishing +state of our offspring, take them either for the fleshly or spiritual +seed of God's servants, but sons, (especially in the latter sense, +if we truly stand by the word of God) shall surely be born unto +us. + +"And to Seth, to him also there was born a son; and he called his +name Enos." Enos, a man; not a devil, like Cain, but a man; or, a +man that was miserable in this world, for the sake and cause of +God;[25] for it seems, as was his father, so was he, even both +given up to maintain God's truth; which cannot be done but with +great hazard, so long as Cain or his offspring remain. His father +therefore, by his very name, did offer him up to bear all hardships +for the name and cause of God: "Behold I send you forth [saith +Christ] as lambs in the midst of wolves." In effect, he called +their name Enos, men to be acquainted with grief and miseries: +But mark, "Then began men to call upon the name of the Lord." + +"Then," when Seth maintained Abel's ground, and when Enos endured +all miseries for the same: For indeed this makes spectators believe +that religion is more than a fictitious notion: The hardships, +miseries, and blood of the saints, will make men, otherwise heedless, +consider and ponder their cause aright. + +"Then began." For, as I also before have hinted, the outrage of +bloody Cain did put, for a time, a stop to the flourishing state +of God's worship; which in all probability was not so little as +half a hundred years, even till Seth, and the son of Seth, stood +up to maintain the same; but "then, THEN men began [more men than +Seth and Enos] to call upon the name of the Lord." + +Note again, That all true religion beginneth with fervent prayer: +Or thus, That when men begin to be servants to God, they begin it +with calling upon him. Thus did Saul, "Behold he prayeth" (Acts +9): And, "Lord have mercy upon me," is the first of the groans of +a sanctified heart. + +The margin hath it, "They began to call themselves by the name of +the Lord." As God saith in another place, "My name is called on +them." The disciples were called Christians, (nay, the saints are +called the anointed ones, and the church is called Christ) (1 Cor +12:12). But note, That fervent prayer ends in faith and confidence +in God. They called themselves by the name; they counted themselves +not from a vain and groundless opinion, but through the faith they +had in the mercy of God, The saints and holy people of God. + +They began to publish themselves, in contradistinction to the +offspring of Cain, the holy people of God. Wherefore, a separation +from the wicked began betimes; the one going by the name of "the +sons of God"; the other, "by the sons and daughters of men" (6:1,2): +"Then began men to call upon the name of the Lord." + +CHAPTER V. + +Ver. 1. "This is the book of the generations of Adam. In the day +that God created man, in the likeness of God made he him." The +Holy Ghost having thus largely treated of Cain and his offspring, +and of the head made against him by Seth and Enos, and of the +good success that followed, he now comes to treat of the church in +particular, and of the flourishing state of the same. + +"This is the book." The Holy Ghost cuts off the genealogy of Cain, +accounting him none of the race of the church, although before he +was within the pale thereof. John observing this, calls him, "a +child of that wicked one" (1 John 3:12), as our Lord also accounted +Judas. Wherefore, he here begins his book again, that this wicked +race might be quite excluded. "Let them be blotted out of the book +of the living, and not be written with the righteous" (Psa 69:28). + +"In the day that God created man, in the likeness of God made +he him." Although by this new beginning the Holy Ghost excludeth +Cain, yet he fetcheth the genealogy of the church from the day that +man was created; intimating that God, in the very act of creation, +had a special intention to plant him a church in the world; and +therefore, even before sin was in the world, the image of God was +upon man, as a token of his special respect, and of the great +delight that he intended to take in that creature above all that +he had made (Pro 8:30,31). + +Ver. 2. "Male and female created he them; and blessed them, and +called their name Adam, in the day when they were created." + +When Adam was created, the Lord created two in one: So when Christ, +the head of the church, was chosen, the church was also chosen in +him. + +"And blessed them." With the blessing of generation: A type of the +blessing of regeneration that was to be by Christ in the church, +according to that which is written, "So shall thy seed be" (Eph +1:4). + +"And called their name Adam, in the day when they were created." +So that in the man the woman is included: "Neither is the man +without the woman, neither the woman without the man, in the Lord" +(1 Cor 11:11). For the Holy Ghost, in the work of the new creation, +of which this creation was a type, counteth not by male and female, +but "ye are all one in Christ Jesus" (Gal 3:28). Wherefore, women +are not to be excluded out of the means of salvation; nay, they +have, if they believe, a special right to all the promises of grace +that God hath made to his saints in all ages: Yea, "she shall be +saved in childbearing, [though she bear children,] if she continue +in faith, and charity, and holiness with sobriety" (1 Tim 2:15). + +Ver. 3. "And Adam lived an hundred and thirty years, and begat a +son in his own likeness, after his image; and called his name Seth." + +Here also by the book of Chronicles, the Holy Ghost carrieth away +the genealogy, because Abel had no children, saying Adam, Seth, +&c. (1 Chron 1:1). + +"An hundred and thirty years." Behold the rage of hell! For until +Seth stood in Abel's place, religion was greatly hindered, and that +was after the world had stood an hundred and thirty years. Indeed, +Abel, while he had his breath, did hold it up in the world; but +Cain, who was of that wicked one, smote him and religion both to +the ground. + +"And begat a son in his own likeness. Who can bring a clean thing +out of an unclean? not one" (Job 14:4). If the father be polluted +with the inward filth of sin, the son must needs be like him: +"I was shapen in iniquity; [said David] and in sin did my mother +conceive me" (Psa 51:5). Seth then was no better than we by nature, +but came into the world in the blood of his mother's filth: "What +is man, that he should be clean? and he which is born of a woman, +that he should be righteous?" (Job 15:14). + +This therefore should teach us not to count of our election, and +of our effectual calling but by the word of God. Seth by nature +was a sinful man, and yet the chosen servant of God; the first +that took up God's quarrel after the death of blessed Abel. + +This should also help us to hold up the bucklers against the kingdom +of the devil and hell. Seth was subject to like infirmities with +us, and yet he got ground of the children of iniquity. I know a +sense of our own infirmities is apt to weaken our hand in so mighty +an undertaking, but it should not: Although we be like old Adam +by nature, yet God is able to make us stand. + +Ver. 4. "And the days of Adam, after he had begotten Seth, were +eight hundred years: and he begat sons and daughters." + +Adam therefore, as a type of Christ, reigned in the church almost +a thousand years. The world therefore beginning thus, doth shew +us how it will end; namely, by the reign of the second Adam, as +it began with the reign of the first. + +These long-lived men therefore shew us the glory that the church +shall have in the latter day, even in the seventh thousand years +of the world, that sabbath when Christ shall set up his kingdom on +earth, according to that which is written, "They lived and reigned +with Christ a thousand years" (Rev 20:1-4). They:--Who? The church +of God, according also as it was with Adam. Therefore they are +said by John to be holy, as well as blessed: "Blessed and holy is +he that hath part in the first resurrection: on such the second +death hath no power, but they shall be priests of God, and of +Christ, and shall reign with him a thousand years" (v 6). In all +which time the wicked in the world shall forbear to persecute, as +did also the brood of wicked Cain in the days of Adam, Seth, &c. +Hence therefore we find in the first place the dragon chained for +these thousand years. + +Ver. 5. "And all the days that Adam lived were nine hundred and +thirty years: and he died." + +Adam therefore lived to see the translation of Enoch: In whose +translation a conquest was got over all the enemies of his soul +and body: So Christ shall reign in and among his saints till all +his enemies be destroyed. "The last enemy that shall be destroyed +is death" (1 Cor 15:26); which shall be swallowed up when the +members of that glorious head have put on incorruption, and their +"mortal shall have put on immortality." Adam's reigning therefore +until Enoch's translation, looks like a prophecy of the perfection +of Christ's kingdom: For he shall reign till he hath "delivered +up the kingdom to God, even the Father" (v 24): As Adam, till his +Enoch was translated and took up to God. + +Ver. 6. "And Seth lived an hundred and five years, and begat Enos." + +Seth therefore stood by the truth of God, a long time, without +much help or encouragement from man; which was a great trial to +his spirit, and proof of the truth of his faith, and tended much +to the perfection of his patience. Somewhat like this was that of +Paul, who had no man stood with him when he stood before Nero. + +Seth was set in the stead of Abel, to keep the gap against the +children of hell; which, by the grace of God, he faithfully did, +even till Enos was sent to his aid and assistance. + +Seth therefore was the forlorn hope of the church in those days. +So set of God to put check to the enemy, until the church was +increased, and more able to defend herself from the outrage. + +This therefore should teach the saints of God, especially those +that are sent before, against the offspring of Cain, to stand their +ground, and not to shrink like Saul, till God shall send others +to take part with them (1 Sam 10:8; 13:8-14). + +Thus David stood, as it were, by himself, against the wicked that +was in his day; which made him cry, "Who will rise up for me against +the evil doers," or who will stand up for me against the workers +of iniquity? (Psa 94:16). + +Ver. 7. "And Seth lived after he begat Enos eight hundred and seven +years, and begat sons and daughters." + +Hence also we may gather great encouragement who are set in the +front of the army of the Lamb, against the army and regiment of +Cain. Seth, saith the Spirit, was set in the stead of Abel, there +as forlorn, to defend religion: Must he not now be swallowed up? +Will the blood-hounds let him escape? Behold, therefore his life +must be accounted a wonder! As was also that of Paul (1 Cor 6:9). +But for Seth to stand eight hundred years against such a murderous +crew, and yet to have his breath in his nostrils! Our times are in +thy hands, and thou, Lord, "holdeth our soul in life" (Psa 66:9). + +"And all the days of Seth were nine hundred and twelve years, and +he died" (v 8). + +His life was therefore eighteen years shorter than that of Adam; +he lived fifty-five years after Enoch, and died six hundred and +fourteen years before the flood. + +Ver. 9. "And Enos lived ninety years, and begat Cainan." Cainan +signifieth a buyer, or owner. Let it be with respect to religion, +and then the sense may be, that he had this privilege in religion +by the hazard of his father and grandfather's life; they bought +it for him, and made him the owner of it: As Paul saith, He gave +not place to the false Apostles, "that the truth of the gospel +might continue with the Galatians" (2:5). As Jotham also said to +Shechem, "My Father fought for you, and adventured his life far, +and delivered you out of the hand of Midian" (Jude 9:17). Namely, +that they might still be owners of the inheritance that the Lord +had given them. This shews us then, that the fruit of a constant +standing to the word of God, is, That the generations yet unborn +shall be made the possessors and owners of it. + +Ver. 10. "And Enos lived after he begat Cainan eight hundred and +fifteen years, and begat sons and daughters." + +He lived then to see his son enjoy the fruits of his own constancy +to the truth, so long a time as eight hundred years, &c. as we hope +God's people now may do. 'Tis true, they now do own the truth with +hazard, and do hold it up by enduring much misery, according to +the rage of wicked men; but, I say, 'tis hoped others will reap +the fruits of our travails, and that some of us shall live to see +it, as Enos lived to see his Cainan possess religion eight hundred +years.[26] + +Ver. 11. "And all the days of Enos were nine hundred and five +years: and he died." + +He lived then one hundred fifty-three years after Enoch, and died +five hundred and sixteen years before the flood. + +Ver. 12. "And Cainan lived seventy years, and begat Mahalaleel." + +Mahalaleel, signifieth praising God. Wherefore he was born in +settled times, wherein religion met with little or no molestation. It +began to be as hereditary in the days of blessed Cainan; wherefore +it was requisite that the very next that should possess the truth, +should spend their days in praising God (Rev 11:15). And thus it +will be at the downfall of Antichrist: "After this [saith John] I +heard a great voice of much people in heaven, saying Allelujah; +Salvation, and glory, and honour, and power unto the Lord our +God...And a voice came out of the throne saying, Praise our God, +all ye his servants; and ye that fear him, both small and great" +(Rev 19:1-6). + +"The whole earth [saith the Prophet] is at rest and is quiet, they +break forth into singing. Yea, the fir-trees rejoice at thee, [O +thou brood of the blood-thirsty Cain,] and the cedars of Lebanon, +saying, Since thou art laid down, no feller is come up against us" +(Isa 14:7,8). + +Ver. 13. "And Cainan lived after he begat Mahalaleel eight hundred +and forty years, and begat sons and daughters." + +God gave him a long possession and enjoyment of the fruits of his +father's labours. They sowed (as Christ said) and he was entered +into their labours: They sowed in tears, and he reaped in joy. +Mahalaleel, or praise our God, was the language of those times. + +Ver. 14. "And all the days of Cainan were nine hundred and ten +years: and he died." + +He lived then two hundred and forty-eight years after Enoch, and +died four hundred twenty-one years before the flood. + +Ver. 15. "And Mahalaleel lived sixty and five years, and begat +Jared." + +Jared signifies ruling, and sheweth us what is the holy fruits of +peace and thanksgiving in the church; to wit, government according +to the testament of Christ (Acts 9:31). It is hard to have all +things according to rule, in the day of the church's affliction; +because of the weakness and fearfulness of some; and because possibly +those who have most skill in that matter, may for a time be laid +up in chains: but now when the church hath rest and quietness, +then as she praiseth God, so she conceiveth and bringeth forth +governors, and good government and rule among her members. David, +a man of blood, could not build that house to the Lord, which +peaceable Solomon, that man of rest, afterwards did (1 Chron +28:3,6). When armies are engaged, and hot in battle, 'tis harder +to keep them in rank and file, than when they have rest, and time +for discipline. Jared therefore is the fruits of thanksgiving, as +thanksgiving is the fruits of peace and possession. + +Ver. 16. "And Mahalaleel lived after he begat Jared eight hundred +and thirty years, and begat sons and daughters." + +He lived not only to give thanks unto God, but to shew to all that +he gave thanks in truth, by submitting his neck the rest of the +hundred of years that he lived, to the holy law and word of God. + +A good rule to prove people by; for all that pretend to give thanks +for liberty, put not their neck under the yoke, but rather use +their liberty as an occasion for the flesh, than by love to serve +and advantage one another in the things of the kingdom of Christ +(Gal 5:13; 1 Peter 2:16). But as "the bramble said to the [rest +of the] trees," so saith Christ to such feigned thanksgivers, "If +in truth ye anoint me king over you, then come and put your trust +in my shadow" (Judg 9:15). Submit to my law, and be governed by +my testament. Let your thanksgiving bring forth Jared, and walk +with God in the days of Jared. + +Ver. 17. "And all the days of Mahalaleel were eight hundred ninety +and five years: and he died." He lived then three hundred and three +years after Enoch, and died three hundred and sixty-six years +before the flood. + +Ver. 18. "And Jared lived an hundred sixty and two years, and he +begat Enoch." + +Enoch, is taught, or dedicate: The true effect of rule or government, +be it good or bad: in Cain's posterity it was bad; "for an evil +tree cannot bring forth good fruit." By Enoch here, we are to +understand, one taught in, and dedicated unto, God. This Enoch +therefore was a son that would hear the rules, and submit to the +government of his father Jared. "As an ear-ring of gold, and an +ornament of fine gold, so is a wise reprover upon an obedient ear" +(Pro 25:12). + +Ver. 19. "And Jared lived after he begat Enoch eight hundred years, +and begat sons and daughters." + +He lived therefore to see the fruit of his good rule and government +in the church, even to see his teachable and dedicated son caught +up to God, and to his throne. A good encouragement to all rulers +in the house of God, and also to all godly parents to teach and +rule in the fear of God; for that is the way to part with church +members, and children with comfort; yea, that is the way, if we +shall out-live them, to send them to heaven, and to God before +us. + +Ver. 20. "And all the days of Jared were nine hundred sixty and +two years: and he died." + +He lived then three hundred thirty-five years after Enoch, and died +two hundred thirty-four before the flood. + +Ver. 21. "And Enoch lived sixty and five years, and begat Methuselah." + +Methuselah signifieth, Spoiling his death: this therefore is the +true fruits of one that is truly taught in, and dedicate to the +service of God, as Enoch was; by this means he spoileth his death: +wherefore he adds, "And Enoch walked with God." Walking with God, +spoileth death, or overcomes it, or it shall be prevented, he shall +not be hurt therewith: As Christ saith, "If a man keep my saying, +he shall never taste death" (John 8:52). + +Ver. 22. "And Enoch walked with God, after he begat Methuselah +three hundred years, and begat sons and daughters." + +These words [after he begat Methuselah] may have respect either +to his beginning to walk with God, or to the number of the years +that he lived after the birth of Methuselah, or both. + +If it respect the fist, then it sheweth that the only encouragement +that a sinner hath to walk with God, it is to see Methuselah, +or his death spoiled: for when a man seeth death, and all evils, +conquered and overcome, then his soul is encouraged in holiness +(1 Cor 15:55-58). No encouragement to walking with God like this: +"Enoch walked with God after he begat Methuselah." As Paul saith, +"Now being made free from sin,--[which indeed is the sting of +death] ye have your fruit unto holiness, and the end everlasting +life" (Rom 6:22). + +If it respect the second, then it shews us the invincible nature +of true faith, (for by faith Enoch walked with God:) I say, it +sheweth us the invincible nature of true faith, in that it would +hold up a man in close communion with God for the space of three +hundred years. + +"He walked with God three hundred years." How will the conversation +of Enoch rise up in judgment with this generation, that walk not +with God at all! Or if they do, do it so by fits, as if walking +with God was but a work by the by. + +"He walked with God and begat sons and daughters." And kept house, +and lived with his wife, according to knowledge. This shews then, +that it is sin, not our lawful and honest employment, that hindreth +one's walking with God. + +Ver. 23, 24. "And all the days of Enoch were three hundred and +sixty and five years: And Enoch walked with God: And he was not; +for God took him" (vv 23,24). + +The New Testament saith, "By faith Enoch was translated that he +should not see death; and was not found, because God had translated +him: for before his translation he had this testimony, that he +pleased God." + +"And all the days of Enoch were three hundred and sixty and five +years." Enoch therefore lived here but a while; he was too good to +live long in this world, the world was not worthy of him; neither +would he be spared so long out of heaven, "for God took him." The +end of walking with God or the path-way thereof, it leads men to +heaven, to the enjoyment of the glory of God. Thus also it was +with blessed Elijah, he followed God from place to place, till at +length he was caught up into heaven (2 Kings 2:1-11). + +A word or two more of Enoch. Jude observes, That he was the +seventh from Adam: Closely intimating (as I conceive) that by him +God prefigured the resurrection and end of the world: And intimated, +That in the seventh great day of the world this resurrection should +be, each generation from Adam being a type of a thousand years: +So that Enoch, the seventh from Adam, was a type of the seventh +thousand, in which the Lord will reign with his church a thousand +years. + +There are two things in Enoch that incline me to this opinion. First, +he crieth out, "Behold the Lord comes!" and then is translated +that he should not see death. The right posture and end of those +that shall live at the day of God Almighty; and that shall, like +Enoch, be found "walking with God," when the Lord shall come from +heaven (Jude 14,15). + +Ver. 25. "And Methuselah lived an hundred eighty and seven years, +and begat Lamech." + +Lamech signifieth poor, or smitten; wherefore I doubt that the +apostacy that you read of in the next chapter, began either in the +days of, or by, this man: he being, as it seems, more dry and void +of grace than those that went before him; poor, or smitten. + +Hence note, That faith and godliness, though often it goeth from the +father to the son, as from Seth to Enos, and from him to Cainan, +yet it is not tied here, but runs according to electing love, as +also do the fruits thereof. + +Ver. 26, 27. "And Methuselah lived after he begat Lamech seven +hundred eighty and two years, and begat sons and daughters. And +all the days of Methuselah were nine hundred sixty and nine years, +and he died." + +Methuselah, the spoiling of death, is the longest liver in the +world; yet he died in the year that the flood was upon the earth; +not by the flood, but by the course of nature, as also did Lamech +his son, for the wicked reprobate only was swept away by that, +according to the apostle Peter. Ver. 28, 29. "And Lamech lived an +hundred eighty and two years, and begat a son: and he called his +name Noah, saying, This same shall comfort us concerning our work +and toil of our hands, because of the ground which the Lord hath +cursed." + +"And he called his name Noah." Noah signifieth rest; his name +was therefore according to his work, for he was a preacher of +righteousness, which giveth rest to all that embraceth it. Besides, +it was he that prepared the ark, the place of rest to the church +of God. + +"This same shall comfort us concerning our work and toil of our +hands, because of the ground which the Lord hath cursed." + +These words seem to carry in them, repentance for the apostacy that +before was mentioned. "This same shall comfort us," by restoring +the church to her former rest, and by delivering us from the "toil +of our hands"; for sin once admitted of in the church, is not +without much toil extirpated, and driven forth of the same; yea +sometimes it getteth such footing and root, that it cannot again +be purged and destroyed, but by breaking the very being of the +church where it is. Thus it was as to the case in hand, and is +signified also by pulling down the house in which the leprosy was +(Lev 14:43-45). Yea Ephesus itself was almost thus far infected, +had not a threatening prevented (Rev 2:1-3). + +"Because of the ground which the Lord hath cursed." The Lord did +curse it for the sin of Adam: He also renewed the curse to Cain, +because he was guilty of the blood of his brother. I incline also +to think, that the curse here mentioned, is the first, reiterated +for the grievous apostacy of this congregation; according to that +which is written, "If ye walk contrary unto me," "I will punish +you seven times more": "I will bring seven times more plagues upon +you, according to your sins" (Lev 26:18-21). + +Ver. 30. "And Lamech lived after he begat Noah, five hundred ninety +and five years, and begat sons and daughters." Wherefore Lamech +heard the preaching of Noah, who was the only minister of God in +those days, to recover the church to repentance from their apostacy, +which also he did in some good measure effect, while he condemned, +the world for their unbelief (Heb 11:7). + +Ver. 31. "And all the days of Lamech were seven hundred seventy +and seven years: and he died." He died five years before the flood. +Methuselah therefore was the longest liver of those godly that fell +on the other side the flood, for he died not before the very year +the flood came, not by the water, but before. The righteous is +taken away from the evil to come; though, as the prophet saith, +no man of the wicked laid it to heart. + +Ver. 31. "And Noah was five hundred years old: and Noah begat Shem, +Ham, and Japhet." + +CHAPTER VI. + +Ver. 1. "And it came to pass, when men began to multiply on the +face of the earth, and daughters were born unto them." + +Moses now leaveth the genealogy for a while, and searcheth into the +state and condition of the church now after so long a time as its +standing upwards of, or above, a thousand years: where he presently +findeth two things. 1. The church declined. 2. And God provoked. +Wherefore he maketh inquiry into the nature of the church's sin; +which he relateth in this following chapter. + +"And it came to pass, when men began to multiply." The men here +I understand to be the children of Cain, the church and synagogue +of Satan, because they are mentioned by way of antithesis to the +church and sons of God. + +"And daughters were born unto them." A snare that was often used +in the hand of the devil, to intangle withal the church of God; +yea, and doth so usually speed, that it hath often been counted +by him as infallible; so that this is the doctrine of his prophet +Balaam, and it prevailed, when all the engines of hell beside were +prevented. "The people began to commit whoredom with the daughters +of Moab" (Num 25:1,2). It may be this child of hell, in this his +advice to Balak looked back to the daughters of Cain, and calling +to remembrance how of old they intangled the church, advertised +him to put the same into practice again (Rev 2:14). + +Ver. 2. "That the sons of God saw the daughters of men, that they +were fair; and they took them wives of all which they chose." + +This was the way then of the sons of Cain, to let their fair +daughters be shewed to the sons of God (Pro 22:14). For it seems +all other their wiles and devices were not able to bring the church +and the world together, and to make them live as in one communion. +These to the church were such, whose hearts were snares and nets, +and whose hands were bands to intangle and hold them from observing +the laws and judgments of God (Eccl 7:26). + +"And they took them wives." First their eye saw them, and then +their heart lusted after them. Thus the devil deceived the woman, +and by this means perished cursed Achan. "And Achan answered +Joshua, and said, Indeed I have sinned against the Lord, and thus +and thus have I done: When I saw among the spoils a goodly Babylonish +garment," &c., "then I coveted them" (Josh 7:20,21). + +Note therefore, that it is not good to behold with the eye that +which God hath forbid us to touch with our hand. "I made a covenant +with mine eyes," saith Job (Job 30:1). And again, if at unawares +a thing was cast before him, the beholding of which was of an +intangling nature, he forthwith would hold back his heart as with +a bridle, lest the design of hell should be effected upon him (v +7). + +Crush sin then in the conception, lest it bring forth death in thy +soul. + +Ver. 3. "And the Lord said, My Spirit shall not always strive with +man, for that he also is flesh: yet his days shall be an hundred +and twenty years." + +By these words is aggravated the sin of the church, that she would +attempt to close with, and hold a sinful communion, against the +dissuasions of the Spirit of God. + +"My Spirit shall not always strive." To wit, my Spirit in Noah, for +he was the only preacher of righteousness to the church in those +backsliding times. + +By this then, I find, that the doctrine of Noah, was, To declare +against a sinful communion, or to command the church, in the +name of God, that she still maintain a separation from the cursed +children of Cain: As he said to the prophet Jeremiah, If thou +separate the precious from the vile, "thou shalt be as my mouth" +(15:19). + +Noah therefore had a hard task, when he preached this doctrine +among them: for this above all is hard to be borne, for by this he +condemned the world. + +The first great quarrel therefore that God had with his church, +it was for their holding unwarrantable communion with others. The +church should always "dwell alone, and not be reckoned among the +nations" (Num 23:9). The church is "a chosen generation, a royal +priesthood, an holy nation, a peculiar people" (1 Peter 2:9). +Therefore the work of the church of God, is not to fall in with +any sinful fellowship, or receive into their communion the ungodly +world, but to shew forth the praises and virtues of him who hath +called them out from among such communicants into his marvellous +light. + +"My Spirit shall not always strive." Hence note, that the people +that shall continue to grieve the Spirit of God, and to resist the +doctrine of Noah, they are appointed for heavy judgments. "Come +out of her, my people, that ye be not partakers of her sins, and +that ye receive not of her plagues" (Rev 18:4). This because those +(finally impenitent) in Noah's time refused to do, therefore the +wrath of God overtook them, and swept them off the face of the +earth. + +"Yet his days shall be an hundred and twenty years." Noah therefore +began his preaching about the four hundred and fourscore year of +his life, which continuing the space of sixscore more, it reached +to the day that the flood came. + +In which time doubtless his faith was sufficiently tried, both by +the hard censures of the hypocrites of the church, and the open +profane of the world, against whom he daily pronounced the judgments +of God for maintaining their forbidden communion (Gen 3:15). + +"Yet his days shall be an hundred and twenty years." God also would +yet have patience with these people, if peradventure they would +repent that his hand might not be upon them. + +Ver. 4. "There were giants in the earth in those days; and also +after that, when the sons of God came in unto the daughters of +men, and they bare children to them, the same became mighty men, +which were of old, men of renown." + +"There were giants in the earth in those days." These words seem to +be spoken, to shew us the hazards that Noah ran, while he preached +the truth of God: He incurred the displeasure of the giants, which +doubtless made all men tremble, and kept the whole world in awe. +But Noah must engage the giants, he must not fear the face of a +giant. This way God took also with Moses, and with his people of +Israel, they must go to possess the land of the giants, a people +high and tall as the cedars, a people of whom went that proverb, +"Who can stand before the children of Anak?" (Deu 9:2). They must +not be afraid of Og the king of Bashan, though his head be as high +as the ridge of a house, and his bedstead a bedstead of iron (Deu +3:11). + +This should teach us then not to fear the faces of men: no, not +the faces of the mighty; not to fear them, I say, in the matters +of God, though they should run upon us like a giant. + +These giants I suppose were the children of Cain, because mentioned +as another sort than those that were the fruit of their forbidden +and ungodly communion: For he adds, "And also after that," or +besides them, "when the sons of God came in unto the daughters +of men, and they bare children to them, the same, [or they also] +became mighty men which were of old, men of renown." + +Then Noah found giants every where: Giants in the world, and giants +in this confused communion. And thus it is at this day; we do not +only meet with giants abroad, among the most ungodly and uncircumcised +in heart, but even among those that seem to be of the religious, +among them we also meet with giants; men mighty to oppose the +truth, and very profound to make slaughter: But mark the advice of +the Lord, "Fear not their fear, nor be afraid. Sanctify the Lord +of hosts himself, [who is stronger than all the giants that are +upon the face of the earth] and let him be your fear, and let him +be your dread" (Isa 8:12,13). + +"And when the sons of God came in unto the daughters of men, and +they bare children to them, the same became mighty men"; much +like to the giants. The fruit therefore of ungodly communion is +monstrous, and of a very strange complexion. They are like unto +them that worshipped the Lord, and served their own gods also (2 +Kings 17:24,41); or like to those of the church, of whom Nehemiah +speaks, that had mixed themselves with the children of Ashdod, +Ammon and Moab, whose children were a monstrous brood, that spake +half the language of Ashdod, and could not speak the Jews' language +(Neh 13:23,24). + +By both these sorts of giants was faithful Noah despised, and his +work for God condemned. In David's time also Goliath defied Israel, +and so did his brethren also (1 Sam 17:10). Giants, the sons of +the giant; but David and his servants must engage them, and fight +them, though they were giants (1 Chron 20:4-8). + +"Mighty men which were of old." Persecution therefore, or the +appearance of the giants against the servants of God, is no new +business; not a thing of yesterday, but of old, even when Noah did +minister for God in the world. "There were giants in the earth in +those days," to oppose him. + +"Men of renown." Not for faith and holiness, but for some other +high achievements, may be, mighty to fight, and to shed man's +blood; or to find out arts, and the nature of things; both which +did render them famous, and men to be noted in their place. Such +kind of men might be Corah, Dathan, and their company also; yet +they opposed Moses and Aaron, yea, God, his way and worship, and +perished after an unheard of manner (Num 16:1,2). As also did the +opposers of righteous Noah, in the day of the flood. + +Ver. 5. "And God saw that the wickedness of man was great in the +earth, and that every imagination of the thoughts of his heart was +only evil continually." The margin saith, "not only the imagination, +but also the purposes and desires." + +These words are to be understood, as still respecting the apostacy +that we read of in the first and second verses, and are (in my +thoughts) to be taken as the effect of their degeneracy. For though +it be true, that the best of men, in their most holy and godly +behaviour, have wicked and sinful hearts; yet so long as they walk +sincerely according to the rules prescribed of God, there is no +such character upon them; especially as it stands related to the +words that immediately follow; to wit, "that it repented the Lord +that he made them." + +These evil and wicked purposes then were in special the fruit of +their apostacy: for indeed, when men are once fallen from God, +they then, as the judgment of God upon them, are given up to all +unrighteousness. Again, apostatizing persons are counted abhorrers +of God (Zech 11:8). Yet persons in this condition will seek their +own justification, turning things upside down, traversing their +ways like the dromedaries; bearing us still in hand, that they +stand not guilty of sin, but that what they do is allowable, or +winked at of God. Besides, they say their hearts are still upright +with God, and that they have not forsaken the simplicity of his +way, of a wicked and ungodly design, with an hundred more the +like pretences; all which are condemned of God, and held by him +as abominable and vile (Jer 2:31-37). + +And God saw, &c. They covered their shame from men, like the adulterous +woman in the Proverbs, and would speak with oily mouths, thereby +to cozen the world (Pro 30:20); but God knew their hearts, and +had revealed their sin to his servant Noah; he therefore in the +Spirit of God, as one alone, cried out against their wickedness. + +Hence learn to judge of apostates, not by their words, nor pretences, +nor ungodly coverings, whereby they may seek to hide themselves +from the stroke of a convincing argument, but judge them by the +words of God; for however they think of themselves, or would be +accounted of others, God sees their wickedness is great. + +"And that every imagination of the thoughts of his heart, was only +evil continually." If they think they have not sinned; if they think +they promote religion; if they think to find out a medium to make +peace between the seed of the woman, and the wicked seed of Cain; +all is alike ungodly, they have forsaken the right way, they have +dissembled the known truth, they have rejected the word of the +Lord: And what wisdom or goodness is in them? + +Ver. 6. "And it repented the Lord that he had made man on the +earth, and it grieved him at his heart." + +Repentance is in us a change of the mind; but in God, a change of +his dispensations; for otherwise he repenteth not, neither can he; +because it standeth not with the perfection of his nature: In him +"is no variableness, neither shadow of turning" (James 1:17). + +Wherefore, it is man, not God, that turns. When men therefore +reject the mercy and ways of God, they cast themselves under his +wrath and displeasure; which because it is executed according to +the nature of his justice, and the severity of his law, they miss +of the mercy promised before (Num 23:19). Which that we may know, +those shall one day feel that shall continue in final impenitency. +Therefore, God speaking to their capacity, he tells them, he hath +repented of doing them good. "The Lord repented that he had made +Saul king" (1 Sam 15:35). And yet this repentance was only a +change of the dispensation, which Saul by his wickedness had put +himself under; otherwise the strength, the eternity of Israel, +"will not lie nor repent" (v 29). + +The sum is therefore, that men had now by their wickedness put +themselves under the justice and law of God; which justice by +reason of its perfection, could not endure they should abide on +the earth any longer; and therefore now, as a just reward of their +deed, they must be swept from the face thereof. + +"And it grieved him at his heart." This is spoken to show, that +he did not feign, but was simple and sincere in his promise of +remission and forgiveness of sins, had they kept close to his word, +according as he had commanded. Wherefore God's heart went not with +them in their backsliding, but left them, and was offended with +them. + +Ver. 7. "And the Lord said, I will destroy man whom I have created, +from the face of the earth, both man, and beast, [or from man to +beast,] and the creeping thing, and the fowls of the air; for it +repenteth me that I have made them." + +This may be either understood as a threatening, or a determination: +if as a threatening then it admitted of time for repentance; but +if it was spoken as a determination, then they had stood out the +day of grace, and had laid themselves under unavoidable judgment. +If it respected the first, then it was in order to the ministry +of Noah, or in order to the effecting the ends of its sending; +which were either to soften or harden, or bring to repentance, or +to leave them utterly and altogether inexcusable. But if it respected +the second, as it might, then it was pronounced as an effect of +God's displeasure, for their abuse of his patience, his minister, +and word. As it also was with Israel of old; "They mocked the +messengers of God, and despised his words, and misused his prophets, +until the wrath of the Lord arose against his people, till there +was no remedy" (2 Chron 36:16). + +"And the Lord said, I will destroy man whom I have created." This +word created, is added, on purpose to show that the world is under +the power of his hand; for who can destroy, but he that can create? +Or who can save alive, when the maker of the world is set against +them? "There is one lawgiver, who is able to save and to destroy" +(James 4:12). And again, "Fear him which is able to destroy both +soul and body in hell" (Matt 10:28). In both which places power +to destroy is insinuated from his power and Godhead: As he saith +in another place, "All souls are mine;--the soul that sinneth, it +shall die" (Eze 18:4). + +"Both man and beast, and the creeping thing, and the fowls," &c. +Thus it was at first the sin of a man brought a curse and judgment +upon other the creatures whom God had made: As Paul says, "The +whole creation groaneth" (Rom 8:22). + +But again, This threatening upon the beasts, the fowls, and creeping +thing, might arise from a double consideration: First, To show, +that when God intends the destruction of man, he will also destroy +the means of his preservation (Josh 6:20). Or, secondly, To shew, +that when he is determined to execute his judgments, he will cut +off all that stands in his way (2 Chron 35:21). He could not destroy +the earth without a flood, and preserve the beast, &c., alive; +therefore he destroys them also. + +"For it repenteth me that I have made them." This seems to fall +under the first consideration, to wit, That God repented that he +made the beasts and fowls; because now they were used to sustain +his implacable enemies. + +Ver. 8. "But Noah found grace in the eyes of the LORD." + +This word GRACE, must in special be observed; for grace is it which +delivereth from all deserved judgments and destruction. + +Noah, by nature was no better than other men: therefore the reason +why he perished not with others, it was because he "found grace in +the eyes of the Lord." Ye are saved by grace (Eph 2:8). And thus +was Noah, as is evident, because he was saved by faith (Heb 11:7). +For faith respecteth not works, but grace: Ye are saved by grace +through faith. As Paul says again, "Therefore it is of faith that +it might be by grace," &c. (Rom 4:16). We must therefore, in our +deliverance from all the judgments of God, sing grace, grace, unto +it. + +Ver. 9. "These are the generations of Noah: Noah was a just man, +and perfect in his generations; and Noah walked with God." + +The Holy Ghost here makes a short digression from his progress, in +his relation of the wickedness of the world; and yet not impertinently; +for seeing Noah was the man that escaped the judgment, his escape +must be for some reason; which was, because God was gracious to +him, and because God had justified him. Besides Noah being now +made righteous, faithfully walketh with God. + +"He was just and perfect in his generations." But why it is said, +Generations? It might be, because he was faithful to God and man, +having the armour of righteousness on the right hand, and on the +left. It is said in Isaiah, That Christ "made his grave with the +wicked, and with the rich in his death" (53:9). To import, That +they only have benefit by him to eternal life, that die by his +example, as well as live by his blood; for in his death was both +merit and example; and they are like to miss in the first, that +are not concerned in the second (Phil 8:16). + +"Perfect in his generations." In his carriage, doctrines and life, +before both God and man. And thus ought every preacher to be; he +ought to do in the sight of God, what he commands to men; by this +means he saveth both himself, and them that hear him (1 Tim 4:16). + +Besides, Noah was a man, as well as a saint, and in either sense +had a generation: to both of which grace made him faithful; and he +that shall not serve his generation as a man, will hardly serve +his generation as a Christian. But Noah was perfect in both, he +was "perfect in his generations." + +"And Noah walked with God." This shews he was sincere in his work; +for a hypocrite may, as to outward shew, do as the saint of God: +but he doth it with respect to men, not God, and therefore he is +a hypocrite. To walk with God then, is not only to do the duty +commanded, but to do it as God requireth it; that is, to do it with +faith, and son-like fear, as in God's sight, "with singleness of +heart." + +Ver. 10. "And Noah begat three sons, Shem, Ham, and Japheth." + +These are the offspring of Noah, and by these was the earth +replenished after the flood, as will be further seen hereafter. + +Ver. 11. "The earth also was corrupt before God, and the earth was +filled with violence." + +He has now returned to the matter in hand before; to wit, the +causes of the flood. + +"The earth also was corrupt." By earth, he may here mean, those +that are without the church: and if so, then by corrupt here, we +must understand, wicked after a most high manner; for albeit the +world and generation of Cain be always sinners before God, yet +the Lord cutteth not off the world in general, nor a nation in +particular, but because of the commission of eminent outrage and +wickedness. Thus it was with those of Sodom, a little before the +Lord with fire devoured them. "The men of Sodom [saith the text] +were wicked, and sinners before the Lord exceedingly" (Gen 13:13). + +Again: As by corrupt, we may understand, corrupt by way of eminency; +so again, they were corrupt incurably. This is evident, because +they were not brought off from sin by the ministry of Noah, the +only appointed means of their conversion. + +Hence note, That when men are sinners exceedingly, and when the means +of grace appointed of God for their recovery, prove ineffectual, +then they are near some signal judgment (2 Chron 36). Thus +back-sliding Jerusalem, because she was wicked with an high hand +(Eze 24:13,14), and could not be cured by the ministry of the +prophets, therefore her sons must go forth of her into captivity, +and the city burned to the ground with fire (Jer 15:1-3). + +"And the earth was filled with violence." First, they had violated +the law of God, in making and maintaining ungodly and wicked +communion; according to that of the prophet, "Her priests have +violated my law, and have profaned mine holy things." But how? +"They have put no difference between the holy and profane, neither +have they shewed difference between the unclean and the clean" +(Eze 22:26). + +They also perverted judgment between a man and his neighbour: +adhering to their own party, in disaffection to the religious. This +is supposed, because of the exceeding latitude of the expression, +"The earth was filled with violence"; that is, all manner of +violence, outrage and cruelty was committed by this sort of people. +This takes in that saying of Solomon, the oppression of the poor, +especially God's poor, is included, in a "violent perverting of +judgment and justice" (Eccl 5:8). + +They also shewed violence to the lives of good men, as may be +gathered by the act of Lamech, one of the sons of Cain. In a word, +"The earth was filled with violence"; violence of every kind; lust +and wickedness was outrageous, there was a world of ungodliness +among these ungodly men. + +Ver. 12. "And God looked upon the earth, and, behold, it was +corrupt; for all flesh had corrupted his way upon the earth." + +By these words therefore is confirmed the sense of the former +verse, "The earth was corrupt"; for God saw it was so: "The earth +was full of violence," for they had corrupted God's way. + +"And God looked upon the earth." This shews us, That the Lord doth +not with haste, or in a rash inconsiderate way, pour his judgments +upon the world; but that with judgment and knowledge, the wickedness +first being certain, and of merit deserving the same. This is +seen in his way of dealing with Sodom. "And the Lord said, Because +the cry of Sodom and Gomorrah is great, and because their sin is +very grievous, I will go down now, and see whether they have done +altogether according to the cry of it, which is come unto me; and +if not, I will know" (Gen 18:21). + +"And, behold, it was corrupt; for all flesh had corrupted his way +upon the earth." It proved, as that of Sodom did, according to the +cry thereof; for "all flesh had corrupted his way." God's WAY, +by violating his law, and perverting of judgment, as was hinted +before. All flesh had corrupted it, therefore the evil needed not to +be long in searching out: As God saith by the prophet Jeremiah, "I +have not found it by diligent search, but upon all these" (2:34). +Here upon the whole earth, none exempted but righteous Noah. + +Ver. 13. "And God said unto Noah, The end of all flesh is come +before me; for the earth is filled with violence through them; and, +behold, I will destroy them with the earth." + +"And God said unto Noah," or told Noah his purpose: The same way +he went with Abraham: "Shall I hide from Abraham that thing which +I do?" (Gen 18:17). "Surely the Lord will do nothing, but he +revealeth his secrets unto his servants the prophets" (Amos 3:7). + +"The end of all flesh is come." The time or expiration of the world +is at hand. God speaks before he smites. Thus he did also by the +prophet Ezekiel, saying, "An end" is come, "the end is come": And +again, "An end is come, the end is come: it watcheth for thee; +behold, it is come" (7:1-6). + +"The end of all flesh is come before me." Sin and wickedness doth +not put an end to the ungodly before their own face, yet it brings +their end before the face of God. It is said of these very people, +"they knew not" of their destruction, "until" the day "the flood +came, and took them all away" (Matt 24:37-39). Indeed, the nature +of sin is to blind the mind, that the person concerned may neither +see mercy nor judgment; but God sees their end: "The end of all +flesh is come before me." + +"The end of all flesh." By these words, the souls are left to, and +reserved for another judgment: Wherefore, though here we find the +flesh consumed; yet Peter saith, their spirits are still in prison, +even the souls that Christ once preached to in the days, and by the +ministry of Noah: Even the souls "which sometime were disobedient +when once the long-suffering of God waited in the days of Noah, +while the ark was a preparing," &c. (1 Peter 3:19,20). + +Ver. 14. "Make thee an ark of gopher wood; rooms shalt thou make +in the ark, and shalt pitch it within and without with pitch." + +This is the fruits of the grace of God: He said before, That Noah +"found grace in the eyes of the Lord": Which grace appoints to him +the means of his preservation. + +"Make THEE an ark." He saith not, Make one; or, Make one for me: +But, Make one; make one for thee: "Make THEE an ark of gopher +wood." + +Noah therefore, from this word THEE, did gather, That God did intend +to preserve him from the judgment which he had appointed in this +his work: Therein lay his own profit and comfort; not a thought +which he had, not a blow that he struck, about the preparing the +ark, but he preached, as to others their ruin, to himself, his +safeguard and deliverance: He "prepared an ark, to the saving of +his house" (Heb 11:7). + +This therefore must needs administer much peace and content to his +mind, while he preached to others their overthrow. As the prophet +saith, "The work of righteousness shall be peace; and the effect +of righteousness quietness and assurance for ever. And my people +shall dwell in a peaceable habitation" (Isa 32:17,18). Thus did +Noah when he dwelt in the ark, and in sure dwellings, and in quiet +resting-places. + +"Make thee an ark." The ark was a figure of several things. 1. Of +Christ, in whom the church is preserved from the wrath of God. 2. +It was a figure of the works of the faith of the godly: "By faith +he prepared an ark"; by which the followers of Christ are preserved +from the rage and tyranny of the world (for the rage of the water +was a type of that, as I shall shew you hereafter). So then Noah, +by preparing an ark, or by being bid so to do of God, was thereby +admonished, First, To live by the faith of Christ, of whom the +ark was a type: and hence it is said, that in preparing the ark, +he "became heir of the righteousness which is by faith"; because +he understood the mind of God therein, and throughout his figure +acted faith upon Christ. But, Secondly, His faith was not to be idle, +and therefore he was bid to work. This begat in him an obediential +fear of doing ought which God had forbidden: "By faith Noah, being +warned of God of things not seen as yet, moved with fear, prepared +an ark, to the saving of his house; by the which he condemned the +world, and became heir of the righteousness which is by faith" +(Heb 11:7). + +"Rooms [nests] shalt thou make in the ark." To wit, for himself, +and the beasts, and birds of the field, &c. Implying, that in the +Lord Jesus there is room for Jews and Gentiles. Yea, forasmuch as +these rooms were prepared for beasts of every sort, and for fowls of +every wing: it informs us, that for all sorts, ranks and qualities +of men, there is preservation in Jesus Christ: "Compel them to +come in"; drive them (in a gospel sense as Noah did the beasts of +old into the ark), that my house may be full, "and yet there is +room" [27] (Luke 14:22,23). + +"And thou shalt pitch it within and without with pitch." This was +to secure all from the flood, or to keep them that were in the ark +from perishing in the waters. + +Ver. 15. "And this is the fashion which thou shalt make it of: the +length of the ark shall be three hundred cubits, the breadth of it +fifty cubits, and the height of it thirty cubits." + +A vessel fit to swim upon the waters. + +"And this is the fashion," &c. God's ordinances must be according +to God's order and appointment, not according to our fancies, "This +is the fashion," to wit, according to what is after expressed. + +By these words therefore Noah was limited and bound up, as to a +direction from which he must not vary; according to that of the +angel to the prophet, "Son of man [saith he] behold with thine +eyes, and hear with thine ears, and set thine heart upon all that +I shall shew thee: for to the intent that I might shew them unto +thee, art thou brought hither" (Eze 40:4). As the Lord said also +to his servant Moses, "In all things that I have said unto you, be +circumspect" (Exo 23:13). And so again, about making the tabernacle +in the wilderness, which the apostle also takes special notice +of, saying, "See, saith he, that thou make all things according +to the pattern shewed to thee in the mount" (Heb 8:5). + +Hence note, That God's command must be the rule whereby we order +all our actions, especially when we pretend to worship that is +divine and religious. If our works, orders, and observances, have +not this inscription upon them, "This is the fashion," or "This is +according to the pattern," such works and orders will profit us +nothing: neither have we any promise when all is done, it wanting +the order of God, that we should escape those judgments which those +shall assuredly escape, that have their eye in their work to the +"pattern" revealed in the word.[28] + +Ver. 16. "A window shalt thou make to the ark, and in a cubit shalt +thou finish it above; and the door of the ark shalt thou set in +the side thereof: with lower, second, and third stories shalt thou +make it." + +I told you before, That the ark was a type of Christ, and also of +the works of the faith of the godly. And now he seems to bring in +more, and to make it a type of the church of Christ: as indeed the +prophet also does, when he calls the church, one afflicted, and +tossed with tempests; and compareth her troublers to the waters of +Noah, saying, "This is as the waters of Noah" (Isa 54:9). + +Now as the ark was a type of the church, so according to the +description of this verse she hath three most excellent things +attending her. 1. Light. 2. A door. 3. Stories of a lower and higher +rank. + +1. She hath a window for light, and that when she was to be tossed +upon the waters. Hence note, That the church of Christ wanteth not +light, no, not in the worst of times. This light is the Word and +Spirit of God which Christ hath given to them that obey him (John +17). + +2. She hath a door. This door was a type of Christ; so was also +the door of the tabernacle. And hence it is that you read, That +Moses, when he went to talk with God, would stand to talk in the +door of the tabernacle; also that the cloudy pillar stood at the +door (Exo 33:9,10). "I [saith Christ] am the door": Again, "I am +the door of the sheep" (John 10). By this door then, entered all +that went into the ark, as by Christ all must enter that enter +aright into the church. + +3. She had stories in her, of first, second, and third degree: To +shew that also in the church of Christ there are some higher than +some, both as to persons and states: 1. apostles; 2. evangelists; +3. pastors and teachers. And again, there are in the church degrees +of states, as also there are in heaven. + +Ver. 17. "And, behold, I, even I, do bring a flood of waters upon +the earth, to destroy all flesh, wherein is the breath of life from +under heaven; and every thing that is in the earth shall die." + +This is the reason of the former commandment, of making an ark: +But some time was yet to intervene: the flood was hereafter to +overflow the world: wherefore, from this it is that those words are +inserted, of things not seen as yet: And that the ark was a work, +or the fruit of Noah's faith: "by faith Noah, being warned of God +of things not seen as yet," &c. (Heb 11). + +"And, behold, I, even I," &c. These words excuse Noah of treason +or rebellion, forasmuch as his preparation for himself, and his +warning and threatening the whole world with death and judgment +for their transgression, was solely grounded upon the word of God: +God bid him prepare, God said he would punish the world for their +iniquity. + +Hence note, That a man is not to be counted an offender, how +contrary soever he lieth, either in doctrine or practice, to men, +&c. if both have the command of God, and are surely grounded upon +the words of his mouth. This made Jeremiah, though he preached, +That the city of Jerusalem should be burnt with fire, the king and +people should go into captivity; yet stand upon his own vindication +before his enemies, and plead his innocency against them that +persecuted him (Jer 26:10-15). Daniel also, though he did openly +break the king's decree, and refused to stoop to his idolatrous and +devilish demand; yet purged himself of both treason and sedition, +and justifies his act as innocent and harmless, even in the sight +of God. "My God [saith he] hath sent his angel, and hath shut the +lions' mouths, that they have not hurt me: forasmuch as before him +innocency was found in me; and also before thee, O king, have I +done no hurt" (Dan 6:22). + +Further, Paul also, although by his doctrine he did cry down the +ceremonies of the Jews, and the idolatry of the heathen emperor, +yet he quits himself of blame from either side: "Neither against +the law of the Jews, [saith he], neither against the temple, nor +yet against Caesar, have I offended anything at all" (Acts 25:8). +The reason is, because the words of God, how severely soever they +threaten sinners, and how sharply soever (the preacher keeping +within the bowels of the word) this doctrine be urged on the world, +if it destroy, it destroyeth but sin and impenitent sinners, even +as the waters of Noah must do. + +This then affords us another note worth remarking, to wit, That what +God hath said in his word, how offensive soever it be to ungodly +men, THAT we that are Christians ought to observe: whether it +direct us to declare against others' enormities, or to provide +for ourselves against the judgment to come. + +"And, behold, I, even I, do bring a flood," &c. Hence note again, +Let us preach and practise well, and let God alone the execute his +judgments. It is said of Samuel, That not one of his words did fall +to the ground (1 Sam 3:19). He preached, and God, according to his +blessing or cursing, did either spare and forgive, or execute his +judgments. + +"And, behold, I, even I." Note again, That when sinners have with +the utmost contempt slighted and despised the judgment threatened, +yet forasmuch as the execution thereof is in the hand of an omnipotent +majesty, it must fall with violence upon the head of the wicked. +"I, even I," therefore, were words of a strong encouragement to +Noah, and the godly with him; but black, and like claps of thunder +to the pestilent unbelieving world: as the prophet says, "He is +strong that executes his word": And again, "Not one of his judgments +fail." + +"And, behold, I, even I, do bring a flood." The flood was a type +of three things. + +1. A type of the enemies of the church (Isa 54:9-14). + +2. A type of the water baptism under the new testament (1 Peter +3:20,21). + +3. A type of the last and general overthrow of the world by fire +and brimstone (2 Peter 3:6,7). + +But here, as it simply respecteth the cause, which (as is afore +related) was the sin that before you read of; so it precisely was +a type of the last of these, and to that end put an end to the +world that then was. The world that then was, being overflowed +with water, perished, to signify, That the heavens and the earth +which are now, are reserved unto fire, against the day of judgment, +and perdition of ungodly men. + +"I bring a flood of waters upon the earth, to destroy all flesh, +wherein is the breath of life from under heaven: and every thing +that is in the earth shall die." By these latter words, as the +cause, so the extension of this curse is expressed; and that under +a threefold denotation. + +1. Every thing that is in the earth. + +2. All flesh wherein is the breath of life. + +3. Every thing that is under heaven. So then, this deluge was +universal, and extended itself not only to those parts of the +world where Noah and that generation lived, which we find repeated +before, but even over the face of all the earth; and it took hold +of the life of every living thing that was either on all the +earth, or in the air, excepting only those in the ark, as will +the general judgment do: "And Noah only remained alive, and they +that were with him in the ark" (Gen 7:23). + +Ver. 18. "But with thee will I establish my covenant; and thou shalt +come into the ark, thou, and thy sons, and thy wife, and thy sons' +wives with thee." + +"But with thee," &c. This concerns what was said before concerning +the universality of the flood: As he also said above, "But Noah +found grace in the eyes of the LORD." This Peter also notes, He +"saved Noah the eighth person, a preacher of righteousness, bringing +in the flood upon the world of the ungodly" (1 Peter 2:5). + +"With thee will I establish my covenant." My covenant of mercy, +or my promise to save thee when I drown the whole world for their +iniquity: And therefore he adds, "And thou shalt come into the +ark." + +"I will establish." Making and establishing of promises are not +always the same: He made his promise to Abraham, he seconded it +with an oath unto Isaac, and he confirmed, or established it to +Jacob; for by him he multiplied the seed of Abraham as the stars +of heaven for multitude (Psa 105:8-10). + +"With thee will I establish." Or, unto thee will I perform my +promise, "Thou shalt come into the ark." + +Hence note again, That we ought to look upon signal and great +deliverances from sore and imminent dangers, to be confirmations +of the promise or covenant of God. Or thus, When God finds means +of deliverance, and instateth our souls in a special share of +that means, this we should take as a sign, That with us God hath +confirmed, or established, his covenant (Luke 1:68-78). + +"Thou, and thy sons, and thy wife, and thy sons' wives with thee." +Because in that family did now reside the whole of the visibility +of the church upon the earth; all the rest were lost, as Peter +also intimates, when he calleth Noah the eighth person, or one, +and the chief of the eight that made up the visible church, or +that maintained the purity of the worship of God upon the face of +the whole earth: As he explains it a little after: "For thee have +I seen righteous before me in this generation" (7:1). + +Ver. 19. "And of every living thing of all flesh, two of every sort +shalt thou bring into the ark, to keep them alive with thee; they +shall be male and female." + +By these words, Noah should seem to be, in this action, a figure +or semblance of Christ; who before the Lord shall rain fire and +brimstone from heaven, shall gather into his ark, the church, of +all kindreds, and tongues, and people, and nations (Luke 13:29; +14:21). Even as Noah was to gather of all, of everything, of all +flesh, of every sort, with him into the ark. + +"Two of every sort." This two, in special, respecteth the unclean +(7:2), which were a type of the Gentiles, and so further confirms +the point. + +They shall be male and female. He would not make a full end, he +would in judgment remember mercy (Acts 10:11,12,17,28). + +Ver. 20. "Of fowls after their kind, and of cattle after their +kind, of every creeping thing of the earth after his kind: two of +every sort shall come unto thee, to keep them alive." + +"Of fowls after their kind, and of cattle after their kind." This, +still respecting the antitype, may shew us also, how that God, +for proof of the prophecy of the spreading of the gospel, doth +not only tell us, that the Gentiles were gathered into his ark, +but as here the beasts and birds, according to their kind, are +specified: so the Gentiles are also denominated according to their +several countries, Galatians, Corinthians, Ephesians, Colossians, +Thessalonians, Bereans, &c., these, after their country and nation, +were gathered unto Jesus to be preserved from the flood of wrath +that at last shall fall from God who dwells in heaven, to the +burning up of the sinner and ungodly. + +"Two of every sort shall come unto thee, to keep them alive." If +the emphasis lieth in Come, as I am apt to think, and as the eighth +verse of the next chapter fairly allows me to judge; then we must +observe still, That Noah was not only first in the ark, as our +Lord and Christ is the first from the dead; but that the cattle, +the fowls, and the creeping things, did come to him into the +ark, by a special instinct from heaven of the fruits of a divine +election.[29] Noah therefore, as a man, did not make choice which +of every kind; but he went first into the ark, and then of clean +beasts by sevens, and of unclean beasts by twos, went in unto Noah +into the ark, as the Lord commanded Noah. + +And thus it is in the antitype: "Unto thee shall all flesh come," +saith the prophet (Psa 65:2). And again, "To him shall the gathering +of the people be" (Gen 49:10). But how? Why, by an instinct from +heaven, the fruit of a divine election: "All that the Father giveth +me shall come to me; but no man can come to me [saith Christ] +except the Father which hath sent me draw him" (John 6:37,44). +The beasts therefore which came into the ark, were neither chosen +by men, neither came they in by any instinct of nature which was +common to them all, but as being by a divine hand singled out +and guided thither, so they entered in: the rest were left to the +fury of the flood. Like to this also is the antitype, sinners come +not to Jesus by any work or choice of flesh and blood, nor yet by +any instinct of nature that is common to all the world; but they +come, as being by a divine hand singled out from others; and as +guided of the Father, so they come to Christ into the ark: The +rest are left to the fury of the wrath of God, which, in the day +of judgment, shall swallow them up for ever. + +"They shall come unto thee to keep them alive." Indeed, they lived +not for their own sakes, they being not better than them that +perished; but "they shall come unto thee to save them": for, for +the sake of Noah they were preserved, when many millions were +drowned in the waters. Bring this also to the antitype, and you find +them look like one another: for the reason why some are saved from +the wrath to come, it is not for that they are better in themselves, +for both Jews and Gentiles are all under sin: But it is Christ that +saveth by his righteousness, as Noah saved the beasts and fowls, +&c. Let us therefore, as the beasts did, go to Jesus Christ, that +he may keep us alive from perishing in the day of judgment. + +Ver. 21. "And take thou unto thee of all food that is eaten, and +thou shalt gather it to thee, and it shall be for food for thee, +and for them." + +This therefore was for the preservation of the life of those that +were in the ark; by which action there is, as in the former, inclosed +a gospel-mystery. + +"Take thou unto thee of all food." This food was not to be at the +will and dispose of unruly beasts; but Noah was, as the lord of all +that was in the ark, to take it into his own custody: and therefore +he doubleth the command, "Take it unto thee"; Gather it unto thee; +to wit, to dispose of after thy discretion and faithfulness. In +this therefore he was a type of Christ, whom God hath set as Lord +and King in the church, and "to feed his flock as a shepherd"; for +the "bread of God" is in the hand of Christ, for him to communicate +unto his spouses, saints, and children; as Joseph did to Egypt, +according to the power committed to him, and trust reposed in +him. And hence it is said, as concerning the bread that endureth +to everlasting life, "the Son of man shall give it you; for Him +hath God the Father sealed," or appointed thereunto (John 6:27): +and therefore, that he giveth, we receive, and no more of the +bread of God: That thou givest them, they gather: thou openest +thine hand, they are filled with good (Psa 104:28). + +"Take unto thee all food." That is, to be eaten by man and beast; +the fowl also, and the creeping thing. This still followed, and +brought in to the gospel, it shews us, that, even then, when the +church is driven up into a hole, and tossed upon the waves of the +rage and fury of the world, as the ark was upon the face of the +waters, that even then her Noah hath all food for her, or food of +all sorts for her support and refreshment: "Bread shall be given +him; his waters shall be sure" (Isa 33:16). + +"Take unto thee." How blessedly was this answered, when the Lion +of the tribe of Judah took the book out of the hand of him that +sat upon the throne (Rev 5:7); for in the book is contained the +words of everlasting life; and the words of God are the food of +his church, which this Noah hath received to nourish them withal: +Man "liveth not by bread only," but by every word that proceedeth +out of the mouth of the Lord, doth man live (Matt 4:4; Deu 8:3). + +"And it shall be for food for thee, and for them." That is, each +according to their kind. The same is true also under our present +consideration; Christ is the shepherd, we are the sheep, yet He +feedeth with us in the ark: "I will come in to him, and will sup +with him, and he with me" (Rev 3:20). Again, here Christ transcends +this action of Noah; for he was to have his food of his own, but +Christ feedeth on the same with us, even on the words of God: Yet +herein again we differ; he feedeth as a Lord, we as servants; he as +a Saviour, we as the saved; but in general, respecting the words +of God, we feed all but of one dish, but at one table; the bread +therefore that he hath provided, gathered and taken to him, it was +food for him, as well as for us. + +Ver. 22. "Thus did Noah; according to all that God commanded him, +so did he." + +These words therefore present us with a description of the sincerity +and simplicity of the faith of Noah; who received the word at the +mouth of God; not to hear only, but to do and live in the same. + +"Thus did Noah." As it is also said of his servant Moses, "As the +Lord commanded Moses, so did he": As the Lord commanded Moses, +so did he, Yea, to shew us how pleasant a thing the Holy Ghost +accounteth this holy obedience of faith, he is not weary with +repeating, and repeating again not less than eight times in one +chapter, the punctuality of Moses's conformity with the word of +God, in this manner, "Thus did Moses"; "according to all that the +Lord commanded Moses, so did he" (Exo 40:16,19,21,23,25,27,29,32). + +"Thus did Noah," This note therefore is, as it were, a character +or mark by which the Lord's people are known from the world: They +have special regard to the word. "All his saints are in thy hand: +they sat down at thy feet; every one shall receive of thy words" +(Deu 33:3). As Christ said, "I have given them thy words and they +have received them" (John 17:5,6): Yea, "and they have kept thy +word." + +"Thus did Noah." Let this then be the discriminating character of +the saints from the men of this world. It was so in the days of +Noah, when all the world went a whoring from their God, and said, +"We desire not the knowledge of thy ways" (Job 21:14). Then Noah +kept the words of God. "Thus did Noah; according to all that God +commanded him, so did he." CHAPTER VII. + +Ver. 1. "And the Lord said unto Noah, Come thou and all thy house +into the ark; for thee have I seen righteous before me in this +generation." + +The ark being now prepared, and the day of God's patience come +to an end, he now is resolved to execute his threatening upon the +world of ungodly men; but withal, in the first place, to secure +his saints, and them that have feared his name. In this therefore +we have a semblance of the last judgment, and how God will dispose +of his friends and enemies. + +"Come thou into the ark." God, I say, will take care of, and +safely provide for us that have feared him, when he most eminently +entereth into judgment with the world: As he also saith by Isaiah +the prophet, "Come, my people, enter thou into thy chambers, and +shut thy doors about thee: hide thyself as it were for a little +moment, until the indignation be over-past" (26:20). He shall send +forth his angels with a great sound of a trumpet, and they shall +gather together his elect from the four winds, from one end of +heaven to another. + +"Come thou and all thy house." Not an hoof must be left behind; +God will not lose the very dust of his people: Of all that thou +hast given me have I lost nothing, but will raise it up at the +last day (John 6:39). God therefore was careful not only of Noah, +but of all that were in his house; because they were all of his +visible church, they must therefore be preserved from the rage +and fury of the deluge. "Gather my saints together unto me; [saith +he] those that have made a covenant with me by sacrifice" (Psa +50:5). + +"For thee have I seen righteous before me." This is not to be +understood as the meritorious cause, but as the characteristical +note that distinguisheth them that are gods, from others that are +subjects of his wrath and displeasure: wherefore, those that at +this time perished, bear the badge of ungodliness, as that which +made them obnoxious to this overflowing judgment: As also we have +it in the book of Job, "Hast thou [saith Eliphaz] marked the old +way which wicked men have trodden? Which were cut down out of +time, whose foundation was overflown with a flood" (Job 22:15,16). + +Righteousness therefore, is the distinguishing character whereby +the good are known from the bad. Thus it was in Ezekiel's time: +"Set a mark [saith God] upon the foreheads of the men that sigh +and that cry for all the abominations that be done in the midst +of the city" (Eze 9:4). Which mark was to distinguish them from +those that were profane, and that for their wickedness were to be +destroyed by the ministers of God's justice. + +"For thee have I seen righteous before me." These words, before +me, are inserted on purpose to shew us, that Noah was no feigned +worshipper, but one who did all things in the sight of God. +Indeed, there are two things which are of absolute necessity for +the obtaining of this approbation of God. 1. All things must be +done as to manner according to the word. 2. All things must be +done as to the matter of them also according to the word. Both +which were found in Noah's performances; and therefore he is said +to be perfect in his generations, and that he walked with God. +Thus it was also with Zacharias and Elizabeth, "they were both +righteous before God"; that is, sincere and unfeigned in their +obedience (Luke 1:6). + +"Righteous before me in this generation." By this we see, righteousness, +or the truth of God's worship in the world, was now come to a low +ebb; the devil, and the children of Cain, had bewitched the church +of God, and brought the professors thereof so off from the truth +of his way, that had they got Noah also, the church had been quite +extinct, and gone: wherefore, it now was time for God to work, and +to cherish what was left, even by sending a besom of destruction +upon all the face of the earth, to sweep away all the workers of +iniquity. + +Ver. 2, 3. "Of every clean beast thou shalt take to thee by sevens, +the male and his female: and of beasts that are not clean by two, +the male and his female.--Of fowls also of the air by sevens, the +male and his female; to keep seed alive upon the face of all the +earth." + +Something hath been said to this already; only this I will add +further, That by this commandment of God, both Noah, and all that +were with him, were pre-admonished to look to their hearts; that +they continued unfeigned before him. For if God would save unclean +beasts, and fowls, from the present and terrible destruction; why +also might not some of them, though they partook of this temporal +deliverance, be still reputed as unclean in his sight? As indeed +it came to pass; for a cursed Ham was there. Wherefore, read +not lightly the commands of God, there may be both doctrine and +exhortation; both item,[30] as well as an obligation to a duty +containd therein. Circumcision was a duty incumbent as to the +letter of the commandment; but there was also doctrine in it, as to +a more high and spiritual teaching than the letter simply imported. + +Note then from hence, That when you read that unclean beasts +and unclean birds, may be in the ark of Noah: That unclean men, +and unclean women, may be in the church of God: "One of you is a +devil," was an admonition to all the rest: Let this also of the +beasts unclean be an admonition to you. + +Ver. 4. "For yet seven days, and I will cause it to rain upon the +earth forty days and forty nights; and every living substance that +I have made, will I destroy, [or, blot out] from off the face of +the earth." + +Now the judgment is at the door; it is time to make haste, and +pack into the ark. God doth not love to have his people have much +vacancy from employment while they are in this world. Idle times +are dangerous; David found it so in the business of Uriah's wife. +Wherefore Noah having finished the ark, he hath another work to do, +even to get himself, with his family and household, fitly settled +in the vessel that was to save him from the deluge, and that at +his peril in seven days' time. + +"For yet seven days, and I will bring a flood." Note again, That it +hath been the way of God, even when he doth execute the severest +judgments, to tell it in the ears of some of his saints sometime +before he doth execute the same: Yea, it seems to me, that it will +be so even in the great day of God Almighty; for I read, that before +the bridegroom came, thee was a cry made, "Behold the bridegroom +cometh!" (Matt 25:6). Which cry doth not seem to me, to be the +ordinary cry of the ministers of the gospel, but a cry that was +effected by some sudden and marvellous awakening, the product of +some new and extraordinary revelation. That also seems to look +like some fore-word to the church, "Then shall appear the sign of +the Son of man in heaven" (Matt 24:30): Some strange and unusual +revelation of that notable day to be near, which in other ages was +not made known to the world; upon which sign he presently appears. +Now whether this sign will be the appearing of the angels first; +or whether the opening of the heavens, or the voice of the arch-angel, +and the trump of God, or what, I shall not here presume to determine; +but a fore-word there is like to be, yet so immediately followed +with the personal presence of Christ, that they who had not grace +before, shall not have time nor means to get it then: And while +they went to buy, the bridegroom came; and they that were ready +went in with him, and the door was shut (Matt 25). + +"And I will cause it to rain forty days and forty nights." This +length of time doth fore-pronounce the completing of the judgment: +As who should say, I will cause it to rain until I have blotted +out all the creatures, both of men, beasts, and fowls: and so the +after-words import; "And every living substance that I have made, +will I destroy from off the face of the earth." + +Ver. 5. "And Noah did according to all that the Lord commanded +him." + +This note, as already I have said, doth denote him to be a righteous +man; one that might with honour to his God, escape the judgment +now to be executed: wherefore, the reiterating of this character is +much for the vindicating of God's justice, and for the justification +of his overthrowing the world of ungodly sinners. + +But again, these words seem to respect in special, what Noah did +in the last seven days, in order to the commandment laid before +him in the three first verses of this chapter; and so they signify +his faithfulness to the word, and his observance of the law of his +God, even to the day that the rain began to fall upon the earth. +And therefore they preach unto us, not only that he began well, +but that he continued in godly and unfeigned perseverance; which +when perfected, is the most effectual proof, that what before +he did, he did with uprightness of heart, and therefore now must +escape the judgment. As it is said in the gospel of Matthew, "He +that shall endure unto the end, the same shall be saved" (Matt +24:13). Ver. 6. "And Noah was six hundred years old when the flood +of waters was upon the earth." + +Four hundred and fourscore of which the world had leisure to study +the prophecy that God gave of him by the mouth of his father Lamech +(Gen 5:29); the other hundred and twenty he spent in a more open +testifying, both by word, and his preparing the ark, that God +would one day overtake them with judgment; yet to the day that +the flood came, the world was ignorant thereof (Matt 24:38,39). +(Astonishing is the fruits of sin:) So it came to pass, that in +the six hundredth year of Noah's life, which was the one thousand +six hundred fifty sixth year of the world's age, the flood of +waters were upon the earth, to the utter destruction of all that +was found upon the face thereof, Noah only being left alive, and +they that were with him in the ark. + +Ver. 7. "And Noah went in, and his sons,[31] and his wife, and his +sons' wives with him, into the ark, because of the waters of the +flood." + +They had hardly done their work in the world, by that it began to +rain, by that the first drops of the judgment appeared. They went +into the ark, says the text, because of the waters of the flood. +This should teach Christians diligence, lest they be called for +by God's dispensations, either of death or judgment, before they +have served completely their generations, by the will of God. Noah +had done it, but it seems he had but done it; his work was ended +just as the judgment came: "Be ye also ready; for in such an hour +as ye think not the Son of man cometh" (Matt 24:44). + +Ver. 8, 9. "Of clean beasts, and of beasts that are not clean, and +of fowls, and of everything that creepeth upon the earth, there +went in two and two unto Noah into the ark, the male and the +female, as God had commanded Noah." + +By these words it seems (as I also touched before) that the beasts, +and fowls, both clean and unclean, did come in to Noah into the +ark; not by Noah's choice, nor by any instinct that was common to +all, but by an instinct from above, which so had determined the life +and death of these creatures, even to a very sparrow; for not one +of them doth fall to the ground without the providence of our +heavenly Father. + +"They went in unto Noah." And let no man deride, for that I say, +By an instinct from above; for God hath not only wrought wonders +in men, but even in the beasts, and fowls of the air; to the +making of them act both above and against their own nature. How +did Baalam's ass speak! (Num 22:28-30). And the cows that drew +the ark, have it right to the place which God had appointed, not +regarding their sucking calves! (1 Sam 6:10-14). Yea, how did +those ravenous creatures, the ravens, bring the prophet bread and +flesh twice a day, but by immediate instinct from heaven? (1 Kings +17:6). Even by the same did these go in to Noah, into the ark. + +Ver. 10. "And it came to pass after seven days, that the waters of +the flood were upon the earth." + +Just as the Lord had denounced before: Look therefore, what God +hath said, shall assuredly come to pass, whether it be believed, +or counted an idle tale. The confirmation therefore of what God +hath spoken, depended not upon the credence of man, because it +came not by the will of man: "He hath said it, and shall he not +make it good?" It will therefore assuredly come to pass, whatever +God hath spoken, be it to save his Noahs, or be it to drown his +enemies; and the reason is, Because to do otherwise, is inconsistent +with his nature. He is faithful, holy and true, and cannot deny +himself, that is, the word which he hath spoken. + +Ver. 11. "In the six hundredth year of Noah's life, in the second +month, the seventeenth day of the month, the same day were all +the fountains of the great deep broken up, and the windows [or +flood-gates] of heaven were opened." + +As to the month, and the day of the month I have but little to say: +though doubtless, had not there been something worthy of knowing +therein, it would not so punctually have been left upon record; +for I dare not say this scribe wrote this in vain, or that it was +needless thus to punctilio it; a mystery is in it, but my darkness +sees it not; I must speak according to the proportion of faith. + +"The same day were all the fountains of the great deep broken up." +By these words, it seems that it did not only rain from heaven, +but also the springs and fountains were opened; which together +with the great rain of his strength, did overflow the world the +sooner. + +This great deep, in mine opinion, was also a type of the bottomless +pit, that mouth and gulf of hell, which at the day of judgment +shall gape upon the world of ungodly men, to swallow them up from +the face of the earth, and to carry them away from the face and +presence of God. + +"And the windows [or flood-gates] of heaven were opened." That +is, that the water might descend without measure or order, even in +its own natural force, with violence upon the head of the wicked. +It came as water out of his buckets upon them, judgment without +mercy (Num 24:7). + +This opening of the flood-gates of heaven, was a type of the way +that shall be made for the justice of God upon ungodly men, when +Christ hath laid aside his mediatorship; for he indeed is the sluice +that stoppeth this justice of God from its dealing according to +its infinite power and severity with men. He stands, like Moses, +and, as it were, holdeth the hands of God. Oh! but when he shall +be taken away! When he shall have finished his mediatory work: then +will the flood-gates of heaven be opened, and then will the justice +and holiness of God deal with men without stint or diminution, +even till it hath filled the vessels of wrath with vengeance till +they run over. "It is a fearful thing to fall into the hands of +the living God." + +Ver. 12. "And the rain was upon the earth forty days and forty +nights." + +That is, It rained so long without stop or sting (v 4). + +Ver. 13. "In the self same day entered Noah, and Shem, and Ham, and +Japheth, the sons of Noah, and Noah's wife, and the three wives +of his sons with them, into the ark." + +This therefore more fully approveth of what I said before; to +wit, That they had hardly done their work in the world, by that +it began to rain; but so soon as they had done, the flood was upon +the earth. Much like this is that of Lot; it was not to rain fire +and brimstone upon Sodom, till he was got to Zoar: But when Lot +was entered, but just entered, "Then the Lord rained upon Sodom, +and upon Gomorrah, brimstone and fire from the LORD out of heaven" +(Gen 19:21-24). + +Hence note, That the reason why God doth forbear to destroy the +world for the wickedness of them that dwell therein, it is for +the sake of the elect; because his work upon them is not fully +perfected. "The Lord is not slack concerning his promise" (2 Peter +3:9); no, nor as concerning his threatening neither,--but is +long-suffering to us-ward who are the elect; not willing that any +of us should perish: But when Christ, head and members, are complete +in all things, let the world look for patience and forbearance no +longer; for in that self same day the trump of God will sound, and +the Lord descend with a shout from heaven, to execute his anger +with fury, and his rebukes with flames of fire. Behold, he is now +"ready to judge the quick and the dead!" (1 Peter 4:5) "ready to be +revealed in the last time!" (1 Peter 1:5). The judge also stands at +the door (James 5:9); it is but opening therefore, and his hand is +upon you, which most assuredly he will do when his body is full +and complete. + +Observe again, that providence sometimes so ordereth it, that as +touching the command of the Lord, necessity is as it were the great +wheel that brings men into the performances of them, as here the +flood drove them into the ark; as he said above, they went in +because of the waters of the flood: So concerning the ordinance +of unleavened bread, the first institution of that law, was as it +were accompanied with an unavoidable necessity, it was unleavened, +saith the text, "because they were thrust out of Egypt, and could +not tarry, neither had they prepared for themselves any victual" +(Exo 12:39). + +It will be thus also at the day of judgment: Israel will be sufficiently +wary of this world, they will even as it were unexpressibly groan +to be taken up from hence; wherefore the Lord will come, as making +use of the weariness and groaning of his people, and will take +them up into his chambers of rest, and will wipe away all tears +from their eyes, as here Noah and his sons, &c. did enter into +the ark. + +Ver. 14. "They, and every beast after his kind, and all the cattle +after their kind, and every creeping thing that creepeth upon the +earth after his kind, and every fowl after his kind, every bird of +every sort" or wing. + +Without doubt this careful repetition is not without a cause, and +have also in the bowels of it some comfortable doctrine for the +church of God; every beast, all cattle, every creeping thing that +creepeth; every fowl and bird of every wing. + +Fist this sheweth, that God hath respect to the fulfilling of his +word in the midst of all his zeal and anger against sin (Gen 19). +He doth not as we, being angry, run headlong upon the offenders, +but if there be but three in a kingdom, or one in four cities, he +will have respect to them (Eze 14:19,20). + +Secondly, It sheweth that, how inconsiderable soever the persons +are, that are within the compass, and care of the love and mercy +of God, that inconsiderableness shall not be a let to their safety +and preservation: Yea, though they are but as these creeping things, +that creep upon the earth, or as the saying is, but as a flea, a +dead dog, or a grasshopper, or one of the least of the grains of +wheat, not one of them, nay, not a hair of the head of them shall +fall to the ground and perish. + +Ver. 15, 16. "And they went in unto Noah into the ark, two and two +of all flesh, wherein is the breath of life. And they that went +in, went in male and female of all flesh, as God had commanded +him: and the Lord shut him in." + +The Holy Ghost in this relation is wonderfully punctual and exact: +every beast, all cattle, every creeping thing, every fowl, and every +bird, after their kind went in; and saith he again, they that went +in, went in two and two; as if there had been an intelligence among +these irrational creatures, that the flood was shortly to be upon +the earth. Indeed, many among the sensitives have strange instincts, +as appendixes to their nature, by which they do, and leave to do, +to the astonishment of them that have reason: But that any instinct +in nature should put them upon afore providing of shelter from +the flood, by going into the ark, (a place to secure them, rather +than to save them, had not the occasion and command of God been +otherwise) it cannot be once with reason imagined. Wherefore, as +their going into the ark, so their going in two by two, and that +too male and female, plainly declares that their motion was ordered +and governed by heaven, themselves being utterly ignorant thereof. + +"And they that went in went in male and female of all flesh, [both +man and beast] and the Lord shut him in," that is Noah; and those +that were with him. + +These latter words are of great importance, and do shew us the +distinguishing grace of God, for by his thus shutting the door of the +ark, he not only confirmed his mercy to Noah, but also discovered +the bounds and limits thereof. As who should say, Now Noah you +have your full tale, just thus many I will save from the flood: and +with that he shut the door leaving all other, both man and beast, +&c. to the fury of the waters. God therefore by this act hath shewed +how it will go in the day of judgment with men. Those that (like +those beasts, and birds, and creeping things) shall come to Christ, +into his ark, before it rain fire and brimstone from heaven, those +will God shut up in the ark, and they shall live in that day; but +those that shall then be found in the world strangers to Jesus +Christ, those will God shut out: "They that were ready went in with +him to the marriage: and the door was shut" (Matt 25:10). + +And observe, it is not said, that Noah shut the door, but the Lord +shut him in: If God shuts in or out, who can alter it? I shut, and +no man openeth (Rev 3:7). Doubtless before the flood had carried +off the ark, others besides would with gladness have had there a +lodging room, though no better than a dog-kennel; but now it was +too late, the Lord had shut the door. Besides, had there been now +in the heart of Noah, bowels or compassion to those without the +ark, or had he had desire to have received them to him, all had +been worth nothing, the Lord had shut him in. This signifying, +that at the day of judgment, neither the bowels of Jesus Christ, +neither the misery that damned men shall be in, will anything at +all avail with God to save one sinner more, "the door is shut." + +Where you read therefore both in Matthew and Luke of the shutting +of the door, understand that by such expressions Christ alludeth +to the door in Noah's ark, which door was open while Noah and his +attendants were entering into the ark, but they being got in, the +Lord shut the door. Then they that stood without and knocked, did +weep, and knock, and ask too late. As Christ saith, "When once +the master of the house is risen up, and hath shut to the door, +and ye begin to stand without, and to knock at the door, saying, +Lord, Lord, open unto us; and he shall answer and say unto you, I +know you not whence ye are: Then shall ye begin to say, We have +eaten and drunk in thy presence, and thou hast taught in our +streets, [as Noah did of old]. But he shall say, I tell you, I know +you not whence ye are; depart from me, all ye workers of iniquity. +There shall be weeping and gnashing of teeth, when ye shall see +Abraham, and Isaac and Jacob, and all the prophets, in the kingdom +of God, and you yourselves thrust out" (Luke 13:25-28). + +Ver. 17. "And the flood was forty days upon the earth, and the +waters increased, and bare up the ark, and it was lift up above +the earth." + +While the ark rested, and abode in his place, no doubt but the +ears of Noah were filled with doleful cries from the wretched and +miserable people, whom God had shut without the ark, one while +crying, another while knocking, according to what but now was +related; which for ought I know might be many of the forty days, +but when the waters much increased, and lift up the ark above the +earth, this miserable company were soon shaken off.[32] + +It will be thus also in the day of judgment; at the beginning of +that day the ears of the godly will sufficiently be filled with +the cries and tears of the damned and miserable world; but when +the ark shall be taken up, that is, when the godly shall ascend +into the clouds, and so go hence with Jesus, they will soon lose +this company, and be out of the hearing of their lamentable dolours. + +"And the waters increased." God's judgments have no ears to receive +the cries, nor heart to pity the miseries of the damned. They cry, +it rains; they increase their cries, and the Lord does increase his +judgment. "And it came to pass, that as he cried, and they would +not hear; so they cried, and I would not hear, saith the Lord of +hosts" (Zech 7:13). + +Again, As the waters were a type of the wrath of God that in the +day of judgment shall fall upon ungodly men: So they were also a +type of those afflictions and persecutions that attend the church; +for that very water that did drown the ungodly, that did also +toss and tumble the ark about; wherefore by the increase of the +waters, we may also understand, how mighty and numerous sometimes +the afflictions and afflictors of the godly be: As David said, +"Lord, how are they increased that trouble me? many are they that +rise up against me" (Psa 3:1). + +"And the waters increased, and bare up the ark." The higher the +rage and tyranny of this world goeth against the church of God, +the higher is the ark lifted up towards heaven, the most proud +wave lifts it highest: The church is also by persecution more +purged and purified from earthly and carnal delights; therefore +it is added, "the waters bare up the ark, and it was lift up above +the earth." + +Ver. 18. "And the waters prevailed, and were increased greatly +upon the earth; and the ark went upon the face of the waters."[33] + +These words are still to be considered under the former double +consideration, to wit, both, as they present us with God's wrath +at the last judgment, and as they present us with a sign of the +rage and malice of ungodly men. + +"And the waters prevailed"; that is, over all ungodly sinners; +though they were mighty, and stout, and cared for none, yet the +waters prevailed against them, as the fire and brimstone will do +over all the world at the day and coming of our Lord Jesus Christ. +Wherefore, well may it be said to all impenitent sinners, "Can thy +heart endure, or can thy hands be strong, in the days that I shall +deal with thee" (Eze 22:14), saith the Lord God? Oh they cannot, +the waters of the wrath of God will prevail against, and increase +upon them, until they have utterly swallowed them up. + +"And the waters prevailed." Take it now as a type of the nature +of persecution, and then it sheweth, that as the waters here did +swallow up all but the ark, so when persecution is mighty in the +world, it prevaileth to swallow up all but the church; for none +else can aright withstand or oppose their wickedness. It is said, +when the beast had power to work, "the whole world wondered after +the beast" (Rev 13:3), and all men who were not sealed, and that +had not the mark of God in their foreheads, fell in with the +worship of the beast; as it is said, "And all that dwell upon the +earth shall worship him, whose names are not written in the book +of life of the Lamb" &c. (v 8), So then it might well be said, +"The waters prevailed and increased." + +"And the ark went upon the face of the waters." It is said that +in the beginning the Spirit of God moved upon the face of the +waters, and here that the ark went upon the face of them. Indeed +the Spirit of God moveth, and the church, as God, walketh in +strange and unthought of stations. It is said, that God hath "a +way in the whirlwind, and in the storm" (Nahum 1:3). So he hath +upon the very face of the persecution of the day, but none but +the church can follow him here; it is the ark that can follow him +upon the face of the waters. Deep things are seen by them that are +upon the waters: "They that go down to the sea in ships, that do +business in great waters; They see the works of the Lord, and his +wonders in the deep" (Psa 107:23,24). Indeed it oft falls out, +that the church seeth more of God in affliction, than when she is +at rest and ease; when she is tumbled to and fro in the waters, +then she sees the works of God, and his wonders in the deep. + +And this makes persecution so pleasant a thing, this makes the ark +go upon the face of the waters, she seeth more in this her state, +than in all the treasures of Egypt (Heb 11:24,25). + +Ver. 19. "And the waters prevailed exceedingly upon the earth; and +all the high hills, that were under the whole heaven, were covered." + +This second repetition of the prevailing of the waters, doth also +call for a second consideration. + +1. It shews us, that all hope that any ungodly man might have at +the beginning of the flood to escape the rage thereof, was now +swallowed up in death. Indeed it is natural to the creatures, when +floods and inundations are upon the earth, to repair to the high +places, as they only that are left for preservation of life; where +life may be also continued if the waters do not overflow them: but +when it comes to pass as here we read, that all the hills under +the heavens are covered: then life takes its farewell, and is gone +from the world, as was the effect of the waters of Noah. + +The hills therefore were types of the hope of the hypocrite, upon +which they clamber till their heads do touch the clouds, thinking +thereby to escape the judgment of God; but "though they hide +themselves in the top of Carmel, I will search and take them out +thence," saith God (Amos 9:2,3). The flood of his wrath will come +thither, even over the tops of all the hills. So that safety is +only in the ark with Noah, in the church with Christ, all other +places must be drowned with the flood. + +2. We may also understand by this verse, how God in a time +of persecution will cut off the carnal confidence of his people. +We are apt to place our hope somewhere else than in God, when +persecution ariseth because of the word. We hope that such a man, +or that such outward means may prevent our being swept away with +this flood. But because this confidence is not after God, but +tendeth to weaken our stedfast dependence on him; therefore this +flood shall cover all our hills, not one shall be found for us under +the whole heaven (Jer 2:36,37). When the king of Babylon came up +against Jerusalem to war, then Israel, instead of trusting in +God, put their confidence in the king of Egypt, but he also was +swallowed up by this flood, that Israel might be ashamed of such +confidence; and this at last they confessed. "As for us, [said +they,] our eyes as yet failed for our vain help: in our watching, +we have watched for a nation that could not save us" (Lam 4:17). + +It was requisite therefore that the hills should be covered, that +Noah might not have confidence in them; but surely this dispensation +of God was an heart-shaking providence to Noah, and they that were +with him; for here indeed was his faith tried, there was no hill +left in all the world; now were his carnal helpers gone, there +was none shut up or left: Now therefore, if they could rejoice, +it must be only in the power of God. As David said, "Shall I lift +up mine yes to the hills? whence should my help come?" So the +margin: "My help cometh from the Lord that made heaven and earth" +(Psa 121:1,2). + +Ver. 20. "Fifteen cubits upward did the waters prevail; and the +mountains were covered." The height of Goliath was but six cubits +and a span (1 Sam 17:4), neither was Og's bedstead any more than +nine (Deu 3:11). Wherefore this flood prevailed far the highest of +those mighty ones: even fifteen cubits above the highest mountains. + +Ver. 21, 22, 23. "And all flesh died that moved upon the earth, +both of fowl, and of cattle, and of beast, and of every creeping +thing that creepeth upon the earth, and every man: All in whose +nostrils was the breath of life, of all that was in the dry land, +died. And every living substance was destroyed, which was upon the +face of the ground, both man, and cattle, and the creeping things, +and the fowls of the heaven; and they were destroyed from the earth, +and Noah only remained alive, and they that were with him in the +ark." + +In these words you have the effects of the flood, which was punctually +according to the judgment threatened. But observe, I pray you, +how the Holy Ghost, by repeating, doth amplify the matter. "All +flesh," "All in whose nostrils was the breath of life"; "All that +was in the dry land," "every living substance," "every man"; and +they were destroyed from off the earth: By which manner of language +doubtless there is insinuated a threatening to them who should +afterward live ungodly. And indeed the Holy Ghost affirmeth, that +these judgments, with that of Sodom, are but examples set forth +before our eyes, to shew us that such sins, such punishment. "Making +them an ensample, saith Peter, unto those that after should live +ungodly" (2 Peter 2:6). Nay, Jude saith, they are "set forth" +in their overthrow, for that very purpose (v 7). Wherefore this +careful repeating of this judgment of God, doth carry threatening +in it, assuredly foreshewing the doom and downfall of those that +shall continue to tread their steps. + +Yea, mind how Peter hath it: For if God "spared not the old +world," &c. (2 Peter 2:5). Secretly intimating, that those that +then lived, being the first of his workmanship, and far surpassing +in magnificence, if he would have spared, he would have spared +them; but seeing he so dreadfully swept them away, let no man be +so bold to presume that wickedness shall now deliver him that is +given to it. + +"And Noah only remained alive, and they that were with him in the +ark." Noah was that man of God that had set himself against a world +of ungodly men. The man that had hazarded life and limb for the +word of God committed to him; he "only remained alive," &c. Hence +note, That he was the man that outlived the world, that would for +God venture life against all the world. Wherefore the saying in +the gospel is true, He that will lose his life for my sake, shall +save it unto life eternal. Thus did Noah, and passed the end, +and went over the bounds, that God had appointed for every living +thing. Behold! he was a man in both worlds, yea, the world then to +come was given him for a possession. + +"And the waters prevailed upon the earth an hundred and fifty days." +About the same time the scorpions mentioned of John, had power to +hurt the earth (Rev 9:10). Wherefore, the thus prevailing of the +water, might be a type of our persecution now in the New Testament +days. All which time doubtless Noah was sufficiently tried, while +the waves of the water had no pity for him. + +CHAPTER VIII. + +Ver. 1. "And God remembered Noah, and every living thing, and all +the cattle that was with him in the ark; and God made a wind to +pass over the earth, and the waters asswaged." + +Moses having thus related the judgment of the waters, as they +respected the drowning of the world, and so typed forth the last +judgment: he now returneth to speak of them more largely, as they +were a type of the persecution and afflictions of the church, and +so sheweth how God delivered Noah from the merciless violence of +the waves thereof. + +"And God remembered Noah." This word remembered is usual in scripture; +both when God is about to deliver his people out of affliction, +and to grant them the petition which they ask of him. It is said, +"God remembered Abraham; and sent Lot out of Sodom" (Gen 19:29); +that he remembered Rachel, and hearkened to her (30:22); that he +also remembered his covenant with Abraham, when he went to bring +Israel out of their bondage (Exo 2:24). + +Hence note, that Noah was not both in an afflicted and a praying +condition; afflicted with the dread of the waters, and prayed for +their asswaging. It is a question accompanied with astonishment, +How the ark being of no bigger an hull or bulk should contain so +many creatures, with sustenance for them? And verily, I think that +Noah himself was put to it, to believe and wait for so long a time. +But God remembered him, and also the beasts, and every living +thing that was with him, and began to put an end to these mighty +afflictions, by causing the waters to asswage. + +"And God made a wind to pass over the earth." The waters being +here a type of persecutors and persecution: this wind was a type +of the breath of the Lord's mouth, by which he is said to slay +the wicked. "He shall smite the earth with the rod of his mouth, +and with the breath of his lips shall he slay the wicked" (Isa +11:4). It was a wind also that blew away the locusts of Egypt (Exo +10:19), which locusts were a type of our graceless clergy, that +have covered the ground of our land.[34] Again the kingdom of +Babel was to be destroyed by a destroying wind, which the Lord +would send against her (Jer 51:1,2), which Paul expounds to be +by the breath of the Lord's mouth, and by the brightness of his +coming. This wind therefore, as I said, was a type of the breathing +of the Spirit of the Lord, by which means these tumultuous waves +shall be laid over, and God's ark in a while made to rest upon the +top of his mountain (2 Sam 22:19). For by the breath of the Lord +the earth is lightened, and by this lightning coals are kindled; +"yea, he sent out his arrows and scattered them, and he shot out +lightnings, and discomfited them. Then the channels of waters +were seen, and the foundations of the world were discovered at thy +rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa +18:14,15). "And God made a wind to pass over the earth, and the +waters asswaged." That is, in New Testament language, the afflictors +and afflictions of the church did cease and decay, and came to +nought. + +"And the waters asswaged": To wit, by the blowing of this wind, +wherefore, as this wind did assault the waters, so it did refresh +the spirit of this servant of God, because by it the affliction +was driven away. Thus then by the wind of the Lord were these dry +bones refreshed, and made to stand upon their feet (Eze 37:9,10). + +"And God made a wind to pass over." And God made it; when God +blows, the enemies of his truth shall pass away like waters that +fail. + +Ver. 2. "The fountains also of the deep and the windows of heaven +were stopped, and the rain from heaven was restrained." + +By these words we see, that when the church of God is afflicted, +both heaven and hell have their hand therein, but so as from +a differing consideration, and to a diverse end. From heaven it +comes, that we may remember we have sinned, and that we may be +made white, and tried (Dan 11:35); but from hell, from the great +deep, that we might sin the more, and that we might despair, and +be damned (Job 1:11; 2:5). + +"And the fountains of the great deep." When God begins to slack +and abate the afflictions of his church, he rebukes, as it were +first, the powers of hell; for should he take off his own hand, +while they have leave to do what they list, the church for this +would be worse not better: But first he rebuketh them: "The Lord +rebuke thee, O Satan," that's the first; and then he clothes them +"with change of raiment" (Zech 3:1-5): The fountains of the great +deep were stopped, and then the bottles of heaven (Gen 15:14). + +"And the rain from heaven was restrained," or held back, or made +to cease. Afflictions are governed by God, both as to time, number, +nature and measure. "In measure when it shooteth forth, thou wilt +debate with it: he stayeth his rough wind in the day of his east +wind" (Isa 27:8). Our times therefore, and our conditions in those +times, are in the hand of God; yea, and so are our souls and +bodies, to be kept and preserved from the evil, while the rod of +God is upon us (Jer 15:1-3). + +Ver. 3. "And the waters returned from off the earth continually: +and after the end of the hundred and fifty days the waters were +abated." + +The verse before doth treat of the original, the fountains of the +deep, and the windows of heaven, that they were shut, or stopped; +which being done, the effect beginneth to cease. Hence note, that +case and release from persecution and affliction cometh not by +chance, or by the good moods, or gentle dispositions of men, but +the Lord doth hold them back from sin, the Lord restraineth them. +It is said "the Lord stirred up the adversaries of Solomon" (1 Kings +11:14,23). Again, when the Syrians fought against Jehoshaphat, "the +Lord helped him, and God moved them to depart from him" (2 Chron +18:31). The Lord sent the flood, and the Lord took it away. + +"And the waters returned from off the earth continually." When God +ceaseth to be angry, the hearts and dispositions of the adversaries +shall be palliated, and made more flexible. It is said, when the +afflictions of Israel were ended in Egypt, the hearts of the people +were turned to pity them; yea, he caused them "to be pitied of +all those that carried them captives" (Psa 106:46). + +When you see therefore, that the hearts of kings and governors +begin to be moderated toward the church of God, then acknowledge +that this is the hand of God. "I," saith he, "will cause the +enemy to entreat thee well in the time of evil, and in the time +of affliction" (Jer 15:11). For by waters here are typed out the +great and mighty of the world, by the flowing of them, their rage; +and by their ebbing and returning their stillness and moderation. +"And the waters returned." That is, to the sea (Gen 1:9,10). "He +gathereth the waters of the sea together as an heap: he layeth up +the depth in store houses" (Psa 33:7). + +By "gathering up," the persecutors may be understood, his gathering +them to their graves, as he did Herod, who stood in the way of +Christ (Matt 2:19,20). And as he did those in Ezekiel, who hindered +the promotion of truth, and the exaltation of the gospel (31:14). + +"And after the end of the hundred and fifty days the waters were +abated." These words then imply, that for so long time, Noah, and +the church with him, were to exercise patience. They also show us, +That when the waters are up, they do not suddenly fall: They were +up four hundred years, from Abraham to Moses (Gen 15:13). They +were up threescore and ten years in the days of the captivity of +Babylon (Jer 25:12; Zech 1:12). They were up ten mystical days in +the persecution that was in the days of Antipas (Rev 2:10). And are +to be up forty and two months, in the reign, and under the tyranny +of antichrist (13:5). But they will abate; the house of Saul will +grow weaker; yea, they shall be gathered to their sea, and shall +be laid in the pit; yea, they shall not be on the earth, when God +shall set glory in the land of the living (Eze 26:19-21). + +Ver. 4. "And the ark rested in the seventh month, on the seventeenth +day of the month, upon the mountains of Ararat." + +These instances therefore were a type of Christ, the munition of +rocks (Isa 33:16), who is elsewhere called, the mountain of the +Lord's house (Micah 4:1); the rock upon which he will build his +church, and the gates of hell shall not prevail against it (Matt +16:18). For after the ark had felt the ground, or had got settlement +upon the tops of these mountains; however, the waters that came +from the great deep, did notwithstanding, for some time, shake, +and make it stir, yet off from these mountains they could not get +it with all their rage and fury. It rested there; these gates of +hell could not prevail. But mark, it did rest on these mountains +almost a quarter of a year, before any ground appeared to Noah. +A right figure of saving faith; for that maketh not outward +observation a ground and foundation for faith, but Christ the +rock, who as to sense and feeling is at first quite out of sight. +Hence the hope of the godly is compared to the anchor of a ship, +which resteth on, or taketh hold of the rock that is now invisible +under the water, at the bottom of the sea (Heb 6:19). + +This then should learn us to stay on the Lord Jesus, and there to +rest when the waters have drowned all the world, and when all the +mountains and hills for help are as if they were cast into the +midst of the sea. + +That is an excellent saying of the prophet, "God is our refuge and +strength, a very present help in trouble. Therefore will not we +fear, though the earth be removed, [as now it seemed] and though +the mountains be carried into the midst of the sea; Though the +waters thereof roar and be troubled; though the mountains shake +with the swelling thereof. Selah" (Psa 46:1-3). + +Ver. 5. "And the waters decreased continually until the tenth month: +in the tenth month, on the first day of the month, were the tops +of the mountains seen." + +In the third verse we read, that after an hundred and fifty days" +flood, the waters returned; that is, began to return, from off the +earth: Which beginning of their return, was, because that God had +mercifully remembered the prayer and affliction of Noah. Again, in +this verse we read, that from the day that the ark did rest upon +the mountains of Ararat, the waters decreased continually. Now the +resting of the ark on the mountain, was a figure of our trusting +on Christ. Hence it follows, that the tumults and raging of the +mystical waters, are made to decrease by the power of faith: "This +is the victory, even our faith" (1 John 5:4). As it is also said +of Moses, "By faith they passed through the Red sea" (Heb 11:29). +But above all take that as most pertinent, "Through faith they +subdued kingdoms,--stopped the mouths of lions,--and turned to +flight the armies of aliens" (Heb 11:33,34). Here you see faith +made the waters decrease; it took away the heat and rage of the +adversary. + +"And the waters decreased continually until the tenth month, +[another period of time,] and in the first day of the tenth month +were the tops of the mountains seen." These mountains were before +the flood, a type of the hope of the hypocrites, and therefore +then were swallowed up, fifteen cubits under the waters. But now, +methinks, they should be a figure to the church of some visible +ground of deliverance from the flood; for almost three months the +ark did rest on the invisible mountains of Ararat. But now are the +tops of the mountains seen: A further sign that the waters were +abated; and a ground, that at length they would be quite dried up. +Let these mountains then be types of the high and mighty, which +God is used to stir up to deliver his church from the heat and rage +of tyranny and persecution, as they are often termed and called in +scripture, the mountains of Israel, for this very end. So then, +from our thus considering the mountains, Two things we are taught +thereby. + +1. That when the great ones of this world begin to discover +themselves to the church, by way of encouragement, it is a sign +that the waters are now decreasing. Or thus: When God lets us see +the tops of the mountains, then we may certainly conclude, that +the rage of the waters abate. + +Doubtless when God made promise of raising up Josias to Israel, +in Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in +Babylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of +these mountains, was comfort to the church in her day of affliction. + +2. This should teach us while we are in affliction, to look this way +and that, if it may be that the tops of the mountains may be seen +by us (1 Sam 11:1-3). For though it be too much below a Christian +to place his confidence in men, yet when God shall raise up Josias +or a Cyrus, we may take encouragement at this working of God. +Therefore is that in the Psalms read both ways, shall I look to the +mountains? "I will lift up mine eyes unto the hills, from whence +cometh my help. Yet so, as that he would also conclude his help +did come from the Lord" (Psa 121:1,2). So then, we must take heed +that we look not to the mountains [alone]. Again, it is our wisdom +"to look to the mountains": only look not to them but when God +discovers them. Look unto them if God discovereth them; yet then +but so as means of God's appointing. But again, God doth not let +us see the hills for our help, before we have first of all seen +them drowned. Look not to them therefore while the water is at +the rising; but if they begin to cease their raging, if they begin +to fall, and with that the tops of the mountains be seen, you may +look upon them with comfort, they are tokens of God's deliverance. + +Ver. 6. "And it came to pass at the end of forty days, that Noah +opened the window of the ark which he had made." + +These forty days seem to commence from the discovery of the tops +of the mountains. Wherefore he did not presently go out of the +ark, but stayed there above fourteen days still, signifying unto +us, that we must not be therefore delivered so soon as the tops of +the mountains are seen, but may yet be assaulted with the waters +of the flood, days, and weeks, and months, &c. + +When Moses was sent to deliver Israel, they came not presently out +of Egypt; neither seemed their burthens ever the light to sense or +feeling, though faith indeed did see the end (Exo 5:15-23). Again, +When he had brought them forth of Egypt, they came not in a day, +or a month, to Canaan; but, saith the Holy Ghost, He brought them +out, (or, forth of affliction) after that he had showed wonders +and signs in the land of Egypt, and in the Red sea, and in the +wilderness forty years. + +Let us therefore take heed of a feverish spirit, while we behold +"the tops of the mountains"; possibly, for all they are visible +tokens to us of deliverance, themselves may be yet much under +water. We see what work Moses, Gideon, Jephthah and Samson had +to deliver Israel, even after more than their tops were seen. Be +content to stay yet forty days. David stayed, after he was anointed, +till years and times went over him, before he could deliver Israel +from the tyranny of its opposers. + +"At the end of forty days Noah opened the window of the ark." This +opening of the window also, was a type, that now he was preparing +to take possession of the world. It also might be a type of the +opening the law and testimony, that light might by that come into +the church; for we find not that this window had any other use, +but to be a conveyance of light into the ark, and as a passage for +the raven and the dove, as may be further showed after. Now much +like this, is that of John: "The temple of God was opened in heaven, +and there was seen in his temple the ark of his testament" (Rev +11:19). And again, "I looked, and, behold, the temple of the +tabernacle of the testimony in heaven was opened." And then, as +the raven, and the dove came out of the window of the ark; so "the +angels," that is, the Lord's executioners, "came out of the temple" +that was opened in heaven (Rev 15:5,6). + +Hence note, That though men may be borne with, if they lie in their +holes in the height of the tempest; but to do it when the tops of +the mountains were seen, if they then shall forbear to open their +window, they are worthy of blame indeed. When the lepers saw the +Assyrians were fled, and that liberty from heaven was granted to +Samaria, then they feared to conceal the thing any further; They +feared, I say, that if they went not to the city to declare it, +some judgment of God would befall them (2 Kings 7:9). + +Ver. 7, 8. "And he sent forth a raven, which went forth to and +fro, until the waters were dried up from off the earth. Also he +sent forth a dove from him, to see if the waters were abated from +off the face of the ground." + +Behold, the raven and dove are now sent out at the window of the +ark, as the angels are said to come out of the temple, when it was +opened in heaven. This raven therefore, and the dove, were figures +and types of those angels (Rev 15:5,6). + +But to speak to them both apart. The raven went forth, but returned +not again to the ark. This is intimated by these words, "She went +to and fro, until the waters were abated, and dried up." This is +further evident by that antithesis that the word doth put between +the practice of the raven and the dove. The raven went forth, and +went to and fro till the waters were dried up. But mark it, "But +the dove found no rest for the sole of her foot, and she returned +unto him into the ark" (v 9). The raven then did find rest elsewhere, +the raven then returned not to him into the ark. + +But what did the raven then do? Why, certainly she made a banquet +of the carcasses of the giants that were drowned by the flood; it +fed upon the flesh of the men that had sinned against the Lord. + +The raven therefore was a type of those messengers that God sends +out of his temple against Antichrist; that is, for "eating the flesh +of kings, and the flesh of captains, and the flesh of mighty men, +and the flesh of horses." He was, I say, a type of those professors +that God saith he hath a great sacrifice to sacrifice unto, a +sort of professors in his church; as the raven was one that had +his being in the ark: These are they which Ezekiel mentions, that +were to eat flesh, and drink blood; to eat the fat till they be +filled, and to drink blood till they be drunken (39:17-20). These +also are the guests that Zephaniah mentions, and saith, God hath +bidden to the same feast also (1:7-14). + +And let no man be offended that I say these birds are in the church: +For one effect of the sixth vial, was that battle of the great day +of God Almighty (Rev 16:16). Further, The angel that proclaims this +feast, calls to those that are God's guests, by the name of, "the +fowls that fly in the midst of heaven": That they should "come and +gather together to the supper of the great God: That they may eat +the flesh of kings, and the flesh of captains, and the flesh of +mighty men," &c. (Rev 19:17,18). Besides, this supper is the effect +of the going forth of the King of kings against the Antichristian +whore, whose going forth was at the opening of heaven, as the +going forth of the raven was at the opening of the window of the +ark (v 11-16). + +Note therefore, That God, in the overthrow of the kingdom of +Antichrist, and at the asswaging of the rage of her tumultuous +waves, will send forth his birds amongst her fat ones, to partake +of the banquet that he hath appointed; who when they shall be +tolerated by that angel that standeth in the sun, will come down +to their feast with such greediness, that neither king nor captain +shall keep them from their prey: They will eat flesh, and fat, +till they be full, and drink the blood till they be drunk. + +"Also he sent forth a dove from him, to see if the waters were +abated." This dove was a type of another sort of professors in the +church, that are of a more gentle nature (Matt 10:16); for all +the saints are not for such work as the raven; they are not all +for feeding upon the carcasses, the kingdoms and estates of the +Antichristian party, but are for spending their time, and for +bending their spirits to a more spiritual and retired work; even +as the dove is said to be harmless, and to mourn for communion +with her companion (Isa 38:14), and that is content if she hath +her nest in the sides of the rock, Christ (Jer 48:28). Wherefore +he adds, + +Ver. 9. "But the dove found no rest for the sole of her foot, and +she returned unto him into the ark, for the waters were on the +face of the whole earth," &c. + +The dove could not live as the raven; the raven being content, so +long as she found the carcasses; but the dove found no rest till +she returned again to Noah. + +The raven therefore, though he was in the ark, was not a type of +the most spiritual Christian; nay rather, I think, of the worldly +professor, who gets into the church in the time of her affliction, +as Ziba did into the army of David, in the day of his trouble; not +for love to the grace of David, but that, if time should serve, he +might be made the Lord of his master's inheritance (2 Sam 16:1-4). +But David was content to let him go with him, and that too as +under such a consideration: as Christ also lets these ravens to +herd with his innocent doves; because he hath flesh to give them, +which the doves care not for eating.[35] + +"But the dove found no rest." It seems the raven did, as it +is also with some professors, who when they by their profession +have advanced themselves to some worldly honour, they have ease +and rest, though, like the raven, they have it by going out of +the church. + +"But the dove found no rest." Though all the enemies of God lay +tumbling in the sea, this could not satisfy a gracious soul: divide +her from the ark, and she finds no rest, she is not at ease till +she be with Noah. "And she returned unto him into the ark;--and +he put forth his hand, and took her, and pulled her in unto him +into the ark" (v 9). + +Noah here was a type of Christ, who took the dove unto him: +And it shows us, That Christ hath a bosom open for the cries and +complaints of his people; for the dove returned a-weary with the +tidings of this, that the waters still raged. A fit figure of those +of the saints that are groaning and weary under the oppression +and cruelty of the enemy. + +Hence note, That though thou hast no other tidings to Christ but +sighs and groans, and weariness, because of the rage of the waters; +yet he will not despise thee; yea, he invites thee, as weary, to +come (Matt 11:28-30). + +Ver. 10. "And he stayed yet other seven days; and again he sent +forth the dove out of the ark." + +This staying shows us, That he exercised patience, waiting God's +leisure till the flood should be taken away. This grace therefore +had yet seven day's work to do, before he obtained any further +testimony that the waters were decreasing. O this staying work is +hard work! Alas! sometimes patience is accompanied with so much +heat and feverishness, that every hour seems seven until the end +of the trial, and the blessing promised be possessed by the waiting +soul. It may be Noah might not be altogether herein a stranger: I +am sure the Psalmist was not, in that he often under affliction, +cries, But how long, O Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1; +89:46). Make haste! O Lord, how long! (90:13; 94:3). + +"And again he sent forth the dove." The first time he sent her, +she brought no good news, but came panting and weary home; yet he +sends her a second time. + +This should teach us, not to make conclusions too suddenly about +God's dispensation, saying it must be now or never; for it may be +the seven days are not out. The men of David said, This is the +day that the Lord will give thee the kingdom of Israel: But David +perceived otherwise, and therefore adds yet to his temperance, +patience (1 Sam 24:1-4; 26:8-10). Not sullenly saying like that +wicked king, Why should I wait on the Lord any longer? (2 Kings +6:32). But comforts himself with the truth of the promise, saying, +His time shall come to die, &c. He that believeth, maketh not +haste, but waiteth patiently, for the perfecting God's work in +God's time. That is excellent in the song: "I charge you [saith the +church] that ye stir not up, nor awake my love, until he please" +(Cant 8:4). Noah was much for this, wherefore he stayed yet other +seven days. + +"And again he sent forth the dove." Elias did much like this, when +his servant, at the first sending, brought him no tidings of rain, +he gave him his errand again, saying, Go again: go seven times +(1 Kings 18:43-45). As Noah here did with the dove, and again he +sent her. Seeming delays are no hindrance to faith; they ought to +try it, and put it into exercise: As here it was with this good +man about the waters of the flood; he fainted not, but believed +to see the goodness of the Lord. That in the prophet is notable +as to this, "The vision is yet for an appointed time, but at the +end it shall speak, and not lie: thought it tarry, wait for it; +because it will surely come, it will not tarry" (Hab 2:3). + +Ver. 11. "And the dove came in to him in the evening; and lo! in +her mouth was an olive-leaf plucked off: so Noah knew that the +waters were abated from off the earth." + +"And the dove came in to him in the evening." Wherefore his +patience was tried this day also. All the day he heard nothing of +his dove. Surely she could not keep the wing all the day. Is she +drowned I tro? Is she lost? O, no! She comes at last, though she +stayed long. Samuel also stayed long before he came to Saul; but +Saul could not wait as Noah did, therefore he had not the benefit +of the mercy promised. + +"The dove came in to him in the evening, and lo, in her mouth was +an olive-leaf," &c. Now he is recompensed for the exercise of +patience: As also was Abraham when God gave him Isaac; for after +he had patiently endured, he obtained the promise. + +"And lo, an olive-leaf." A sign that God was going through with +his work of diminishing the waters: A sign, I say, and a good +experience of the continued love of God to his servant; according +to that of Paul, "patience worketh experience"; that is, it at +last obtaineth the blessing promised, and so settleth the soul in +a fresh experience of the love and faithfulness of God. + +And lo! This word Lo, it is, as it were an appeal to all readers +to judge, whether God to Noah was faithful or no. So then, this +was not written for his sake only, but for us also that believe +in God, that we might now exercise patience, as Noah; and obtain +the tokens of God's goodness, as he; for lo the dove, at last, +though 'twas night first, came to Noah into the ark, "and lo in +her mouth was an olive-leaf plucked off: so Noah knew that the +waters were abated." + +"An olive-leaf plucked off." These words, an olive-leaf plucked +off, do intimate, that Noah was now inquisitive and searching how +the dove obtained the leaf; that is, whether she found it as dead, +and upon the waters; or whether she plucked it off some tree: But +he found by the greenness and freshness of the slip, that she +plucked it off from the olive. Wherefore, he had good ground now +to be comforted; for if this leaf was plucked off from a tree, then +the waters could not be deep; especially, because as the story +tells us, the olive used also to stand in the bottoms, or valleys. + +This should teach us, That not over highly we conclude messages or +tokens, to be signs of God's mercy. There are lying visions, and +they are causes of banishment; they we should beware of, or else +we are not only at present deceived, but our faith is in danger +of the rocks; for not a few have cast up all, because the truth +of some seeming vision hath failed. Mark how David handleth the +messenger that brought him tidings of the death of Saul: says he, +How dost thou know that Saul is dead? What proof canst thou make +of the truth of this story? (1 Sam 1:1-10). So should we say of +all those visions or messengers that come to persuade us, that +either inward or outward deliverance is for us at the door. Prove +these stories; look if they be not dead and lifeless fancies; see +if you can find that they were plucked off from the tree that is +green. + +Ver. 12. "And he stayed yet other seven days; and sent forth the +dove; which returned not again unto him any more." + +We read before of forty days' patience, and after that of seven +days' patience; and that after the waters began to return from off +the earth, and here again of seven days more. Whence not, That the +best of God's people, in the times of trials, find their patience +too short-winded to hold out the whole length of a trial, unless +the time be, as it were, cut in pieces. The prophet when he was to +lay siege against Jerusalem, he must rest the one side, by turning +him upon the other (Eze 4:2-6). It was with holy Job exceeding +hard, when he might not have time to swallow his spittle, when he +might not a little sit down and rest him. And if you observe him, +he doth not desire an absolute deliverance as yet, but only time +to take wind and breathe awhile; and then, if God will, to engage +in the combat again:[36] "How long [saith he] wilt thou not depart +from me." Depart: what quite? O! No, saith he, I beg not that +absolutely, but only so long as till a man might "swallow down +his spittle" (Job 7:19). This the church in Ezra's time took as +an exceeding favour. "And now [say they] for a little space, grace +hath been shewed from the Lord our God, to leave us a remnant to +escape, and to give us a nail in his holy place, that our God may +lighten our eyes, and give us a little reviving in our bondage" +(Ezra 9:8). + +"And he stayed yet other seven days." Note again, That it is not +God's way with his people to shew them all their troubles at once; +but first he shews them a part; first forty days, after that seven +other days, and yet again seven days more; that, they coming upon +them by piecemeal, they may the better be able to travel through +them. While Israel was in affliction in Egypt, they knew not the +trial that would meet them at the Red Sea. Again, When they had +gone through that, they little thought that yet "for forty years +they must be tempted and proved in the wilderness." + +And thus it was with this blessed Noah; he thought that by the +first seven days his trials might be ended. But behold, there is +yet seven days more behind: "and he stayed yet other seven days." + +Further: There may also be by these words thus much insinuated, +That these periods of time might be also of Noah's prefixing: and +if so, then note, That the people of God in these days are not +the first that have been under mistake, as to the timing of their +afflictions. Noah counted it would end many days before it ended +indeed, even seven days, and seven days, and seven days to that; +for he sent forth his dove about the beginning of the first month, +in which month also were his two seven days' trials. Again, after +that he had stayed two seven days more, to wit, to the end of that +first month. Again, he stayed almost four sevens more; for he came +not out of the ark till the twenty-seventh day of the second month. + +Hence therefore let Christians beware that they set not times for +God, lest all men see their folly. "It is not for you to know the +times or the seasons, which the Father hath put in his own power" +(Acts 1:7). Yea, I say again, take heed lest that for thy setting +of God a seven days' time, he set not thee so many as seven times +seven. + +"And he sent forth the dove, which returned not again unto him +any more." This is the third time that the dove was sent to see +how the waters were abated on the face of the earth. The first +time she, by her restlessness, bespake the waters to be high and +mighty. The second time, by her olive-leaf, she notifieth that the +waters were low and ebbing. But this third time, she seems to be +weary or her service, she returned not again to him any more; yet +in her so absenting herself, she gives confirmation to Noah, that +the waters were even in a manner quite gone. If he will take this +for a proof let him, if not, let him hang in suspense with himself. +Hence note, that God will not be always testifying, by renewing of +his tokens, to that about which we have had sufficient conviction +before; for in so doing he should gratify and humour our unbelief. +Noah had received already two sufficient testimonies that the waters +were decreasing. First by his seeing the tops of the mountains, and +then by the olive-leaf; but notwithstanding these two testimonies, +his unbelief in part remains; but God will not humour such +a groundless mistrust, by giving him any further token, than the +very absenting of the dove. Much like this was that of Samson's +father; the angel once had told his wife, that she should have +a son that should deliver Israel; well, Manoah heard of this, he +also desired that he might see that man that had told his wife this +happy news. Now God thus far condescends, as to send the angel a +second time; but then, this being now a sufficient antidote against +their unbelief, the angel after the next departing, was not seen +again of them at all. But saith the word, The angel of the Lord +did no more appear to Manoah, and to his wife: So that now they +must live by faith, or not at all (Judg 13:3,9,21). + +God's dealing with his people with respect to their spiritual +condition, is much like this. The Holy Ghost doth not use to confirm +us by new revelations of grace and justification, so often as by +our fond doubts or mistrust we call for and desire the same. But +having confirmed in us the testimony of Christ, it may be twice +or thrice, (for the testimony of two men are true) he then expects +we should live by faith. And observe it, if we have after such +testimony joyful communion with God, it is either by retreating to +former experience, or by arguing according to faith; that because +God hath done thus before, he therefore hath given me interest in +such and such promises and mercies besides. + +I speak now of the first seals of the love of God to the soul, +after we have been sufficiently tossed upon the waves of unbelief, +as Noah was by the waters of the flood: such seals are few, the +Lord gave them to Solomon twice (1 Kings 11:9). And also twice to +his servant Paul (Acts 22:6,18). 'Tis enough that they have seen +"the tops of the mountains," and have had brought to them the +olive-leaf. Let them now believe this confirmation of mercy is +sufficient, and if they will not believe now, they shall not be +established. + +Ver. 13. "And it came to pass in the six hundredth and first year, +in the first month, the fist day of the month, the waters were +dried up from off the earth: and Noah removed the covering of the +ark, and looked, and behold, the face of the ground was dry." + +"And it came to pass." That is, by the working of God, that the +waters were dried up. This came to pass in God's time, to wit, in +"the six hundredth and first year, in the first month, the first +day of the month"; not in the times of Noah's prefixing. God's +time is THE time, the best time, because it is the time appointed +by him for the proof and trial of our graces, and that in which +so much, and so much of the rage of the enemy, and of the power +of God's mercy, may the better be discovered unto us; "I the Lord +will hasten it in HIS time" (Isa 60:22), not before, though we +were the signet upon his right hand (Jer 22:24). + +Noah the only man with God in that generation, could not be restored +before the time; no more could Israel from the thraldom of Egypt +(Exo 13:4). Yea, the Son of God himself must here give place and +be content. And when Satan had ended all the temptation, when he +"had ended all,--then he departed from him for a season" (Luke +4:13). + +"And Noah removed the covering of the ark, and looked." The failing +again of his expected comforter, caused him to be up and doing; +probably he had not as yet uncovered the ark, that is, to look +round about him had the dove by returning pleased his humour; but +she failing him, he stirs up himself, Thus it should also be with +the Christian now: doth he dove forbear to come to thee with +a leaf in her bill as before, let not this make thee sullen and +mistrustful, but uncover the ark, and look, and by looking thou +shalt see a further testimony of what thou receivedst by the first +manifestations: "He looked, and behold the earth was dry." Paul +tells us, that by looking we have a testimony like, or as that, +which at first was given us by the Spirit of the Lord (2 Cor 3:18). +"And behold the face of the earth was dry." + +Ver. 14. "And in the second month, on the seven and twentieth day +of the month, was the earth dried." + +This prospect was like the rain that we read of in another place, +that confirmed God's inheritance when it was weary: It was a +comfortable sight to Noah to see that the face of the earth was +dry; and now he could wait upon God with less trial and strain to +his patience the remaining days, which were fifty and four, to +wit, from the first of the first, to the twenty-seventh of the +second month, than he could one of the sevens that he met with +before. Indeed the path is narrowest just at entrance as also our +nature is then the most untoward; but after we are in, the walk +seems to be wider and easy; the flesh is also then more mortified +and conformable. The walk is but a cubit wide at the door, but +inward ten times as broad (Eze 42:4,11). + +"And in the second month, on the seven and twentieth day of the +month, was the earth dried." So that from the first day it began +to rain, which was the seventeenth day of the second month in +the year before, unto this day, was Noah in the ark; it was just +a year and ten days. That was the time then that God had appointed +to try his servant Noah, by the waters of the flood: in which time +he was so effectually crucified to the things of the world, that +he was as if he was never more to enjoy the same. Wherefore Peter +making mention of this estate of his, he tells us, it was even +like unto our baptism; wherein we profess ourselves dead to the +world, and alive to God by Jesus Christ (1 Peter 3:21). + +In the first verse of this chapter, we read that God remembered +Noah; but till now we read not, that the face of the earth was +dried. Hence note that our being under the rage of the enemy, doth +not argue that we are therefore forgotten of God, "he remembereth +us in our low estate," even when tossed to and fro by the waters +of a flood of temptations. + +Ver. 15, 16. "And God spake unto Noah, saying, Go forth of the ark, +thou, and thy wife, and thy sons, and thy sons' wives with thee." + +Now we are come to the end of the trial, and so to the time of +Noah's deliverance, and behold as he went in, so he came out: He +went into the ark at the commandment of the Lord. "And the Lord +said unto Noah, Come thou and all thy house into the ark" (Gen +7:1). And here again, "And God spake unto Noah, saying, Go forth +of the ark." Hence note, that notwithstanding the earth was dry +about fifty-four days before, yet Noah waited for the word of God +for his commission to bring him forth of the ark. Providence seemed +to smile before, in that the earth was dry, to which had but Noah +added reason, he must have concluded, the time is come for me to +go forth of the ark. But Noah knew, that as well the providences +of God, as the waters of the flood might be to try his dependence +on the word of the Lord: wherefore, though he saw this, yet because +he had no answer of God, he will not take the opportunity. + +It is dangerous, or at least very difficult, to make the most +smiling providence of God our rule to act by: Had David done it, +he had killed Saul before the time, But David respected the word +of God (2 Sam 24:17-20). Elisha also would not suffer the king +to make that improvement of the providence of God, which reason +should be put in execution, when he rebuked the king's desire +that he had to have killed the Syrians, and commanded that bread +should be set before them, that they might eat, and go home again +to their master (2 Kings 6:19-23). Hear the word of the Lord, +ye that tremble at his word. "At the commandment of the Lord the +children of Israel journeyed, and at the commandment of the Lord +they pitched.--At the commandment of the Lord they rested in their +tents, and at the commandment of the Lord they journeyed; they +kept the charge of the Lord, at the commandment of the Lord, by +the hand of Moses" (Num 9:18-23). + +"Go forth of the ark, thou, and thy wife, and thy sons, and thy +sons' wives with thee." + +When God delivereth, he delivereth completely. Thus Israel also +went out of Egypt, they, their wives, their children, with their +flocks and herds, not an hoof was left behind (Exo 10:24-26). When +David's time was come to possess the kingdom, he brought along +with him those six hundred men that had been his companions in his +suffering state, every man with his household. But I say, he went +up to possess it, not simply by the voice of providence, though +Saul was dead, but "David inquired of the Lord, saying, Shall I go +up into any of the cities of Judah?" Nay, a general answer, even +from God, would not satisfy this holy man. "The Lord said,--Go, +but David replied, Whither shall I go? and he said unto Hebron" +(1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this +makes us all come safe to land. When men wrest themselves from under +the hand of God, taking such opportunities for their deliverance, +which are laid before them only for trial of obedience to the +word: they may, it is probable, have a seeming success; the end +will be as with Zedekiah king of Judah, affliction with addition. +The Jews that were left in the land of Israel, from the hand of +the king of Babylon, would flee to the land of Egypt (Jer 41:17), +that they might have quietness there, but they went without the +word of God, and therefore their rest brought them to their ruin +(42; 43). + +Noah therefore chose the safest way, even to stay in the ark, till +God's word came. As it is also said of Joseph, "The word of the +Lord tried him"; till the word of the Lord came to deliver him, +and then he had deliverance indeed (Psa 105:19), as Noah also and +David had safe deliverance for himself and relations. + +Ver. 17. "Bring forth with thee every living thing that is with +thee, of all flesh, both of fowl, and of cattle, and of every +creeping thing that creepeth upon the earth; that they may breed +abundantly in the earth, and be fruitful, and multiply upon the +earth." + +Noah was not only to have in this deliverance, respect to himself +and family, but to the good of all the world. Men's spirits are too +narrow for the mind of God, when their chief end, or their only +design in their enjoying this or the other mercy, is for the sake +of their ownselves only. It cannot be according to God, that such +desires should be encouraged: "none of us liveth unto himself," +why then should we desire life only for ourselves. + +The church cries thus, "God be merciful unto us, and bless us; and +cause his face to shine upon us." Why? "That thy way may be known +upon earth, thy saving health among all nations" (Psa 67:1,2). + +So David, "Restore unto me the joy of thy salvation; and uphold +me with thy free spirit. Then will I teach transgressors thy ways; +and sinners shall be converted unto thee" (Psa 51:12,13). So then, +we must not desire to come out of trials and afflictions alone, or +by ourselves, but that in our deliverance the salvation of many +may be concerned. It is said, when Israel went up out of Egypt, +there went up with them "a mixed multitude," to wit, of Egyptians, +and other nations: This going out of captivity was right, they +carried out with them the fowls, the beasts, and the creeping +things; to wit, the heathens of other lands, and so added increase +to the church of God (Exo 12:37,38). In Esther's time also, when +the Jews came from under the snare of Haman, they brought with them +to God many of the people of the provinces. "Many of the people +of the land became Jews" (Esth 8:17). + +These words therefore, "bring forth with thee every living thing," +&c. are not lightly to be passed over; for they shew us, that we +ought in our deliverance to have special respect to the deliverance +of others. And if our deliverance be with the word and liking of +God, it must needs have this effect. "When I shall bring again +their captivity, the captivity of Sodom and her daughters, and the +captivity of Samaria, and her daughters, then will I bring again +the captivity of thy captives in the midst of them" (Eze 17:53). + +And indeed there is reason for this, for in every affliction and +persecution, the devil's design is to impair Christ's kingdom: +wherefore no marvel, that God designeth in our deliverance, the +impairing and lessening the kingdom of sin and Satan. Wherefore, +O thou church of God in England, which art now upon the waves of +affliction, and temptation, when thou comest out of the furnace, +if thou come out at the bidding of God, there shall come out +with thee the fowl, the beast, and abundance of creeping things. +"O Judah, he hath set an harvest for thee, when I returned the +captivity of my people" (Hosea 6:11). + +"That they may breed abundantly in the earth, and be fruitful, and +multiply upon the earth." + +This was God's end in preserving the creatures from the flood, that +again the earth might be replenished therewith. The same end he +hath in his suffering of the persecutors, and all manner of adversity +to take away but "a part," some (Amos 7:4). Some of them they shall +kill and crucify, leaving a remnant alive in the world, namely, +that they might breed abundantly in the earth, and be fruitful, +and multiply upon the earth. As he saith by the prophet Isaiah, +"He shall cause them that come of Jacob to take root: Israel shall +blossom and bud, and fill the face of the world with fruit" (Isa +27:6). And this after their deliverance from persecution: According +as he saith again, "The remnant that is escaped of the house of +Judah, shall again take root downward, and bear fruit upward: For +out of Jerusalem shall go forth a remnant" that is yet to replenish +the earth with converts (37:32). As Luke observes, that when the +churches in Judea, Galilee, and Samaria had rest, they "walking in +the fear of the Lord, and in the comfort of the Holy Ghost, were +multiplied" (Acts 9:31). + +Ver. 18. "And Noah went forth, and his sons, and his wife, and his +sons' wives with him." Obedience is better than sacrifice. Noah is +at the beck of God, what he bid him do, that does he; and indeed +this is in truth to worship God, yea, this is to know and worship +God. It is said of Abraham, when he went at God's command to offer +up Isaac, that he counted it going to worship the Lord (Gen 22:5). +And God saith of Hezekiah, that he did "judgment and justice," +judging the cause of the poor and needy; and then adds, Is not +this "to know me, saith the Lord?" (Jer 22:15,16). I bring these +to shew, that obedience to the word of God, is the true character +of God's people in all ages; and this very text, as also such +others before, is on purpose recorded by the Holy Ghost, to shew +you, that Noah was obedient in all things; yea, I may add, these +commands were to discover the proof of him, whether he would +be obedient in all things; and this was also his way with New +Testament churches (2 Cor 2:9). The sincerity of love, and of the +uprightness of the heart, is greatly discovered by the commandments +of God. "He that hath my commandments, and keepeth them," saith +Christ, "he it is that loveth me" &c. (John 14:21). + +Ver. 19. "Every beast, every creeping thing, and every fowl, and +whatsoever creepeth upon the earth after their kinds, went forth +out of the ark." + +These words are yet a further expression of the sincerity of Noah's +obedience, for that he at the command of God, did carefully search +and seek out every little creeping thing that God had brought to +him into the ark. Obedience in little things do ofttimes prove us +most; for we through the pride of our hearts are apt to look over +little things, because though commanded, they are but little (Jer +23:38). O, but Noah was of another spirit, he carefully looked +after little things, even after every thing, "whatsoever creepeth +upon the earth"; and not only so, but sought diligently that they +might go out in order, to wit, male and female, according to their +kind. Sometimes God would have men exact to a word, sometimes +exact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a +step (Eze 40:3,4,37). Be careful then in little things, but yet +leave not the other undone (Matt 23:23). + +Indeed the command of God is great; if HE therefore commands us +to worship him, though but with a bird, we must not count such +ordinances insignificant, or below a human creature (Lev 14:52). + +Ver. 20. "And Noah builded an altar unto the LORD, and took of every +clean beast, and of every clean fowl, and offered burnt-offerings +on the altar." + +This is the fist work that we read Noah did, when he came forth of +the ark; and it shews us, that at this time he had a deep sense +of the distinguishing mercy of God. And indeed he had sufficient +cause to wonder, for the whole world was drowned, save only himself, +and they that were with him in the ark. + +But I say, this was the first work, to wit, "to worship God." Hence +note, That a sense of mercy, of distinguishing mercy, naturally +engageth the heart to worship. It is said of Moses, when the name +of the Lord was proclaimed before him, as "merciful and gracious, +--and abundant in goodness and truth,--and that he pardoned iniquity, +transgression and sin"; that he "made haste, and bowed his head +toward the earth, and worshipped" (Exo 34:8). + +"And Noah builded an altar." Although this altar be the first that +we read of, yet forasmuch as there was before a blessed church, +and also an open profession of godliness, together with offering +sacrifice, in all probability this was not the first altar that +was builded unto the Lord. Besides, we read not of any immediate +revelation, from which Noah had light and instruction to build it. +The text only saith, he built an altar unto the Lord; which may be +aptly expounded, according as he was wont in the other world. + +This altar was a type of Christ, as capacitated to bear the sin of +the world (for the altar was it, upon which the sacrifices were +burnt;) wherefore it, in mine opinion, in special respected his +Godhead, by the power of which he offered himself, that is, his +flesh. Again it is said, "The altar sanctifieth the gift" (Matt +23:19). So did the Godhead the humanity of Christ, through which +"eternal Spirit, he offered himself without spot to God" (Heb +9:14). By this altar then this blessed man preached to his family +the Godhead and eternity of Christ. + +"And took of every clean beast, and of every clean fowl." These +beasts and fowls were types of the flesh of the Son of God, as Paul +in the ninth and tenth chapters to the Hebrews affirms; wherefore +by this act he also preached to his family the incarnation of the +Lord Christ, how that "in the fulness of time" he should in our +flesh offer himself a sacrifice for us; for as all the ordinances +of the New Testament ministration preach to us, That Christ is +come; so all the ordinances of worship under the Old Testament +preached to them that were under it, Christ, as yet TO come. + +"Of every clean beast and of every clean fowl." This was to shew, +That when Christ did come, he should not take hold of the Jew, and +exclude the Gentile; but that in his flesh he should present unto +God EVERY clean beast, and EVERY clean fowl; that is, all the +elect, both of Jew and Gentile (Acts 10:11-16). + +And it was requisite that this by Noah should be preached, because +the whole world was yet in his family; from whence, at the +multiplication of men, if through their rebellion and idolatry they +lost not this doctrine, they might to all their offspring preach +the Lord Jesus. + +Wherefore, the doctrine of the gospel, had the world been faithful, +might have been to this day retained amongst them that now are the +most barbarous people.[37] + +Ver. 21. "And the Lord smelled a sweet savour; [a savour of rest;] +and the Lord said in his heart, I will not again curse the ground +any more for man's sake; for the imagination of man's heart is +evil from his youth; neither will I again smite any more every +living thing, as I have done." + +These words more fully shew, that this sacrifice of Noah was a +type of the offering up of the body of Jesus Christ, he being said +to be that blessed sacrifice that is as perfume in the nostrils +of God: "He gave himself for us an offering and a sacrifice to +God for a sweet-smelling savour" (Eph 5:2). Besides, this offering +of Noah was a burnt-offering to God; which burning signified, the +curse of God, which Christ was made in his death for us. Wherefore, +the burnt offerings were all along a type of him; as by reading +the epistle to the Hebrews you may see: "It is the burnt-offering, +[saith God,] because of the burning upon the altar all night unto +the morning, and the fire of the altar shall be burning in it" +(Lev 6:9). Which was a type of the fire of the law, and the guilt +of sin, that Christ, when he offered himself, should undergo for +the sins of man. + +"And the Lord smelled a sweet savour." This signifies the content +and satisfaction that for the sin of the world, God should have by +the offering upon of his Son for us upon the cross: Wherefore, he +is said to be now "in Christ, reconciling the world unto himself, +not imputing their trespasses unto them" (2 Cor 5:19). + +Now it is observable, That Noah was a man of faith long before +this. Hence note two things. + +1. That men, even of eminent faith have yet need of a continual +remembrance of the death and sufferings of Christ; yea, and that +in the most plain and easiest manner to understand. + +2. They have need also, notwithstanding they have faith before, to +present themselves before God, through Jesus Christ our Lord: For +as our persons are not accepted, but in and through him, no more +are our performances; yea, though they be spiritual services or +sacrifices; it is the blood that maketh the atonement, as well +for work as persons (Lev 17:11; Heb 9:21). As he saith in another +place, I will accept you with your sweet savour, but not without it +(1 Peter 2:5; Eze 20:41). As he also said to his church in Egypt, +"When I see the blood, I will pass over you, and the plague shall +not be upon you to destroy you, when I smite the land of Egypt" +(Exo 12:13). + +"And the Lord said in his heart, I will not again curse," &c. By +heart here, we may understand two things. + +1. That God was altogether unfeigned in this promise. He spake +it from his very heart: which we use to count the most sincere +expressing of our mind: According to that of the prophet, "Yea, I +will rejoice over them to do them good, and I will plant them in +this land assuredly--[in truth, in stability,] with my whole heart, +and with my whole soul" (Jer 32:41). Mark, I will rejoice to do +it, I will do it assuredly, I will do it in truth, even "with my +whole heart, and with my whole soul." + +2. By his saying, "In his heart," we may understand the secrecy of +his purpose; for this doctrine, Of not cursing again, it is hid +from all but those to whom it is revealed by the Spirit of God. +For this purpose, in the heart of God, is one of the depths, +or of the deep things of God, which the spirit of a man cannot +understand. "Who hath known the mind of the Lord?" None of all the +sons of men, but those that have the Holy Ghost: Therefore Paul +applieth that to himself and fellows, as that which is peculiar +to them to know, "We have the mind of Christ" (1 Cor 2:16). It is +said, that after Christ had by his parables preached his gospel to +the world, he in private "expounded all things to his disciples" +(Mark 4:34). + +Hence note, That they that will hear God speak this, they must be +near his very heart. They that are in his heart, may hear it: but +to them that are without, in parables. This secret, in revelation +of the gospel, is also expressed in other terms: as, That the +Lord spake "in mine ears" (Isa 5:9), and "it was revealed in mine +ears" (Isa 22:14). And again, "Hear now this word that I speak in +thine ears" (Jer 28:7). + +"I will not again curse the ground any more." These words are also +under Moses' veil; for in them is contained the sin of the world, +and damnation thereof. He said, when he was to bring the flood, +that the "earth was corrupt," and that he would "destroy the earth" +(6:11,13); but his great meaning, was, of the sinners that dwelt +therein; as the effect of that flood declared. So he saith again, +he will not bring any more a flood to destroy the earth; and that +the bow in the cloud should be a sign of peace between him and +the earth: By all which is meant in special, the men that dwell +on the earth (Psa 114:7; Deu 32:1; Jer 6:19; 22:29); and they are +called, the Ground, and the Earth, because they came from thence. +So then, there is, as it were, the foundation of all spiritual +blessedness couched under these words, "I will not curse the +ground, I will not destroy man." And that this must needs be the +meaning thereof, consider, that this promise ariseth from the +sweet savour that he smelt before in the burnt-offering; which was +a figure of Christ, who was "made a curse for us" (Gal 3:13), to +deliver us from the curse of the law; that we might through him +obtain the blessing of forgiveness of sins; to which the curse +stands directly opposite. + +"I will not again curse the ground for man's sake; for the imagination +of man's heart is evil from his youth." The imagination of man's +heart was the ground of this dreadful curse; and the effect +of this curse, was, to lay them up in chains in hell: Wherefore +Peter saith, These men are "now in prison." The curse therefore, +in its most eminent extension, reached the souls of those ungodly +ones that were swept away with the flood. But it seems a strange +argument, or reason rendered of God, why again he would not curse +the ground, if it was because of the evil imagination of man's +heart, this being the only argument that prevailed with him to send +the flood. The meaning therefore is rather this, That because of +the satisfaction that Christ hath given to God for sin, therefore +he said in his heart, he would "not again curse the ground," for +the evil imagination of man; that is, he would not do it, for +want of a sacrifice that had in it a sufficient propitiation (John +3:18,19). + +Hence note, That the great cause now of man's condemnation, is not +because of his inherent pollution, but because he accepteth not, +with Noah, of the satisfaction made by Christ; for to all them that +have so accepted thereof, there is now no curse nor condemnation +(Rom 8:1), though still the imagination of their heart be evil. "If +any man sin, we have an advocate with the Father, Jesus Christ the +righteous" (1 John 2:1). + +"For the imagination of man's heart is evil from his youth." These +words seem to insinuate the cause of these evil imaginations; and +that is, from the corruption of their youth. Now how soon their +youth was corrupted, David shows by these words, "I was shapen in +iniquity; and in sin did my mother conceive me" (Psa 51:5). Ezekiel +also shows, we were polluted in the day that we were born (Eze +16:1-8). Further, God to Moses strongly affirms it, in that he +commands, That for the firstborn, in whom the rest were included, +an offering should be offered, by that they were a month old (Exo +13:13; 34:20). God seems therefore, by this word, to look back to +the transgression of our first parents, by whom sin came into our +natures; and by so doing he not only intimateth, yea, promiseth +a pardon to personal miscarriages; but assureth us, That neither +them, nor yet our inward pollutions, shall destroy us, because of +the rest that he found before in Christ (Rom 5). + +"Neither will I again smite any more every living thing, as I have +done." The creatures therefore also have some kind of benefit by +the death and blood of Christ; that is, so as to live, and have a +being; for infinite justice is so perfectly just, as that without +a sacrifice it could not have suffered the world to stand, after +sin was in the world, but must have destroyed, for the sake of +sin, the world which he had made. + +For although it be foully absurd to say that beasts and fowls are +defiled with sin, as man; yet doubtless they received detriment +thereby. "The creature was made subject to vanity, by reason of him +who hath subjected the same," &c. That is, by Adam's sin. Which +vanity they also show by divers of their practise; as both in +their enmity to man, and one to another, with which they were not +created; this came by the sin of man. Now that man lives, yea, that +beasts live, it is because of the offering up of Christ: Wherefore +it is said in that of the Colossians, The gospel is "preached to +every creature"; in every creature under heaven; to wit, in that +they live and have a being (1:23). + +"Neither will I again smite any more every living thing, as I have +done." These words, as I have done, doth not exempt the creature +from every judgment of God, but from this, or such as this; for we +know, that other judgments do befall ungodly men now; and if they +continue in final impenitence, they shall partake of far greater +judgments than to be drowned by the waters of a flood. "The wicked +is reserved unto judgment" (Job 21:30). Yea, the heavens and the +earth that now are, are "reserved unto fire,--and perdition of +ungodly men" (2 Peter 3:7). + +Ver. 22. "While the earth remaineth, seed time and harvest, and +cold and heat, and summer and winter, and day and night, shall not +cease." "While the earth remaineth." These words may have respect +both to the words before, and to them that follow after. If they +respect the words before, then they are as limits to that large +promise, of not destroying the world again: not but that the day +will come, as I said, in which another general judgment, and that +too far more dreadful than this of water, will overflow the world, +and every living thing shall again be cut off from the face +of all the earth: as now by rain of water, then by rain of fire +and brimstone: Which day and sore judgment, God showed unto men, +when he burned Sodom and Gomorrah with "fire and brimstone from +heaven." But, + +"While the earth remaineth," this shall not be. But in the end, then +indeed both it and "the works that are therein, shall [as Peter +saith] be burned up" (2 Peter 3:10). But so long as it remaineth, +that is, until it be overtaken with this second, and that too the +beginning of eternal judgment, no universal judgment shall overrun +the earth: For albeit that since that flood, the earth hath been +smitten with many a curse; yet it hath been but here and there, not +in every place at once. Famines, and earthquakes, and pestilences, +have been in divers places, but yet at the same time hath there +been seed time and harvest also (Mark 13:8; Luke 21:11). + +"Seed time and harvest, and cold and heat, and summer and winter, +and day and night, shall not cease." These words were some of the +first, with that of "the bow in the cloud," that prevailed with me +to believe that the scriptures were the word of God. + +For my reason tells me, they are, and have continued a true +prophecy, from the day that they were related; otherwise the world +could not have subsisted; for take away seed time and harvest, +cold and heat, &c., and an end is put to the[38] beginning of the +universe. + +Besides, if these words be taken in a spiritual sense, they have also +stood true from that very day; otherwise the church had ceased to +have a being long before this: For take away seed time and harvest +from the church, with cold and heat, and day and night, and those +ordinances of heaven are taken from her, which were ordained for +her begetting and continuation. This head might with much largeness +be insisted on; but to pass it, and to come to the next chapter. + +CHAPTER IX. + +Ver. 1. "And God blessed Noah, and his sons, and said unto them, +Be fruitful and multiply, and replenish the earth." + +Noah having thus waded through these great temptations, and being +made also to partake of the mercy of God, in preserving and saving +him from the evil thereof, and being brought to partake of the +beginning of a new world, while the ungodly that were before the +flood were perished for their iniquity: he receiveth now from the +mouth of the Lord, before whom he walked before the flood, laws +and ordinances, as rules by which he should still govern his +life before him. But mark, Before he receiveth these rules and +commandments, he receiveth blessing from God; blessing, I say, as +that which should yet fore-fit him to do his will. + +"And God blessed Noah." Blessed him with spiritual and special +grace; for without that, no man can walk, with God's acceptance +before him. He blessed him with grace suitable to the work he was +now to begin; to wit, for the replenishing and governing the new +world God had brought him to: so that Noah did not without precedent +qualifications take this work upon him. God also gave Caleb and +Joshua another spirit, and then they followed him fully. That of +David is for this remarkable, "Who am I, [said he] and what is my +people, that we should be able to offer so willingly after this +sort? for all things come of thee, and of thine own have we given +thee." "O Lord our God, saith he, all this store that we have +prepared to build thee an house for thine holy name, cometh of +thine hand, and is all thine own" (1 Chron 29:10-16). So is faith, +love, strength, wisdom, sincerity, and all other good things +wherewith and by which we walk with God, worship him, and do his +will: all which is comprised in these words, "I will give them an +heart to know me, that I am the LORD: and they shall be my people, +and I will be their God; for they shall return unto me with their +whole heart" (Jer 24:7). "A new heart also will I give them" (Eze +36:25-29). And again, "I will put my fear in their hearts, that +they shall not depart from me" (Jer 32:37-40). + +"And God blessed Noah and his sons, and said unto them, Be fruitful, +and multiply, and replenish the earth." After he had blessed him, +then he tells him what they should do; namely, "Be fruitful, and +multiply." This he spake with respect to the seed that he and his +sons should beget, therewith to people the world; which was now +the remaining part of his work, and he had three arguments to +encourage him thereto. First, He was delivered from the wicked and +sinners of the old world: 2. He was made the heir of a new world; +and 3. Was to leave it as an heritage to his children. + +This therefore should teach us, who are brought into the kingdom +of Christ, that new world that hath taken its beginning in the word +of the gospel, not to be idle, but to be fruitful, and to labour +to fill the world with a spiritual seed to God: for as Noah, so +are we made heirs of this blessed kingdom; and shall also, as that +good man, leaven, when we sleep in Jesus, this spiritual seed to +possess the kingdom after us. + +Ver. 2. "And the fear of you and the dread of you shall be upon +every beast of the earth, and upon every fowl of the air, upon all +that moveth upon the earth, and upon all the fishes of the sea; into +your hand are they delivered." These words seem to be a promise +of what shall be a consequence of their putting into practice what +was commanded in the verse before; namely, of their being fruitful, +and of their "multiplying in the earth." Hence note, That the +faithful observation of God's word, puts majesty, and dread, and +terror upon them that do it: Therefore it is said, that when the +church is "fair as the moon, and clear as the sun, she is terrible +as an army with banners" (Cant 6:4,10). The presence of godly +Samuel made the elders of Bethlehem tremble; yea, when Elisha was +sought for by the king of Syria, he durst not engage him, but with +chariots and horses, and an heavy host (2 Kings 6:13,14). Godliness +is a wonderful thing, it commandeth reverence, and the stooping +of the spirits, even of the world of ungodly ones (Acts 5:13). + +"And the fear of you and the dread of you shall be upon every beast." +This is true in the letter; for because there is upon man, as man, +more of the image and similitude of God, than there is upon other +creatures; therefore the beasts, and all the creatures, are made +to stoop and fall before them; yea, though in themselves they are +mighty and fierce. Every kind [or, nature] of birds, and of serpents, +and things in the sea, is tamed, and hath been tamed by mankind +(James 3:7). + +But to allegorize the word, for by the word, ungodly men are +beasts; then, as I said before, godliness puts such a majesty and +dread upon the professors of it, that their enemies are afraid of +them; yea, even then when they rage against them, and lay heavy +afflictions upon them. It is marvellous to see in what fear the +ungodly are, even of godly men, and godliness; in that they stir +up the mighty, make edicts against them; yea, and raise up armies, +and what else can be imagined, to suppress them; while the persons +thus opposed, if you consider them as to their state and capacity +in this world; they are most inconsiderable; but as a dead dog, +or a flea (1 Sam 24:14). O but they are clothed with godliness! +The image and presence of God is upon them! This makes the beasts +of this world afraid. One of you shall chase a thousand. + +"Into your hands are they delivered." That is, the beasts, birds, +and fish of the sea (as David saith) to be for the service of +man. But again, This is also true in a higher nature; for taking +these beasts, &c. for men, even they are delivered into the hand +of the church, by whose doctrine, power and faith, they are smitten +with severest judgments (2 Cor 2:15,16). Laying all that reject +them even in the depth of death, and smiting them "with all plagues +as often as they will" (Rev 11:6). The world is therefore in our +hand, and disposed of by our doctrine, by our faith and prayers, +although they think far otherwise, and shall one day feel their +judgments are according. + +Ver. 3. "Every moving thing that liveth shall be meat for you; even +as the green herb have I given you all things." + +From these words some would insinuate, that before the flood men +lived only upon herbs, not eating flesh; as here they have authority +granted to do: but, in mine opinion, such should be mistaken, for +this reason, if there were no other: because they offered sacrifice +before; sacrifices, I say, as types and representatives to the church, +of the death and sufferings of Christ. Now, of such sacrifices the +offerers used to eat, as is clear by the lamb of the passover, and +many other offerings: so that these words seem to be but a renewing +of their former privileges, not a granting new liberty to the +world. + +"Every moving thing." This must be taken with this restriction, +That is wholesome and good for food: for by the law of nature, +nothing of that is forbidden to man, though for some significations +many such creatures were forbidden us to use for a time (Deu 14). + +"Even as the green herb." For which they expressly had liberty +granted them, in the first chapter of this book (v 29). And this +liberty might afresh be here repeated, from some scruple that might +arise in Noah, &c. He remembering that the world before might, for +the abuse of the creatures of God, as well as for the abuse of his +worship, be drowned with the flood; for sometimes the abuse of +that which is lawful to one, may be a snare, abuse and stumbling +to another (1 Cor 7:1; 8). + +Ver. 4. "But flesh with the life thereof, which is the blood thereof +shall ye not eat." + +This law seems to be ceremonial, although given long before Moses +was; as also some sacrifices and circumcision were (John 7:22). +Wherefore we must seek for the reason of this prohibition. "Whatsoever +man [saith God] there be of the house of Israel,--that eateth any +manner of blood, I will even set my face against that soul that +eateth blood, and will cut him off from among his people." Why? +"For the life of the flesh is in the blood: and I have given it +to you upon the altar to make an atonement for your souls: for it +is the blood that maketh an atonement for the soul. Therefore I +said unto the children of Israel, No soul of you shall eat blood" +(Lev 17:10-12). Again, As here the prohibition is only concerning +blood; so in another place, the word is as well against our eating +the fat; "It shall be a perpetual statute for your generations, +throughout all your dwellings, that ye neither eat fat nor blood." +And the reason rendered, is, For "all the fat is the LORD'S" (Lev +3:16,17). + +So then the meaning, the spiritual meaning, seems to be this, That +forasmuch as the blood is the life, and that which maketh the +atonement; and the fat, the glory, and the Lord's; therefore they +both were to be offered to the Lord. That is, we ought always to offer +the merit of our salvation to God, by a continual acknowledgment, +that it was through the blood of Christ; and we ought always to give +him the glory thereof, and this is the fat of all our performances +(Isa 25:6). Now this is so blessed a thing, and calleth for that +grace, that every professor hath not, every one cannot ascribe +to the blood of the Lamb, the whole of his reconciliation to God; +nor offer up the fat, the glory, which is God's, to the Lord for +so great a benefit: this is the benefit of a peculiar people, even +of "the priests the Levites, the sons of Zadok, [or they that are +justified, or just thereby; (For so Zadok signifies)] that kept the +charge of my sanctuary, when the children of Israel went astray +from me; they shall come near to me, to minister unto me, and +they shall stand before me to offer unto me the fat and the blood, +saith the Lord God" (Eze 44:15). + +Wherefore, for men to ascribe to their own works the merit of their +salvation, or to take the glory thereof to themselves; it is as +eating the blood and the fat themselves, and they shall be cut +off from the people of God. + +Ver. 5. "And surely your blood of your lives will I require; at the +hand of every beast will I require it, and at the hand of man; at +the hand of every man's brother, will I require the life of man." + +These words are spoken to the church, which then resided in this +family: Not but that God will avenge the blood that is wrongfully +shed, though the person murdered be most carnal and irreligious. +"A man that doeth violence to the blood of any person, shall flee +to the pit; let no man stay him" (Pro 28:17). + +But I say, these words respect the church in a more special and +eminent way. "Surely [saith God] your blood of your lives will I +require." Thus also David insinuates the thing: "when he maketh +the inquisition for blood, he remembereth them: [the saints and +godly in special,] he forgetteth not the cry of the humble," the +afflicted (Psa 9:12). + +"At the hand of every beast will I require it." The beasts are here +also to be taken for men, to whom they are frequently likened in +scripture; and that because they have cast off human affections; +and, like savage creatures, make a prey of those that are better +than themselves. Ignorance therefore or brutishness, O thou wicked +man! will not excuse thee in the day of judgment; all the injuries +that thou doest to the people of God, shall for certain be required +of thee. + +"At the hand of man will I require it." By man here, we may +understand, such as have greater placed and shew of reason wherewith +they manage their cruelty, than those that are as the natural beast: +for all persecutors are not brutish alike; some are in words as +smooth as oil; others can shew a semblance of reason of state, +why they should see "the righteous for silver, and the poor for a +pair of shoes" (Amos 2:6). These act, to carnal reason, like men, +as Saul against David, for the safety of his kingdom; but these +must give an account of their cruelty, for blood is in their hands. + +"At the hand of every man's brother will I require the life of man." +This word brother may reach to all the apostatized hypocrites that +forsake or betray the godly, for brother shall betray the brother +to death (Matt 10:21). Such are spoken of in Isaiah, "Your brethren +that hated you, [saith God,] and that cast you out for my name's +sake, said, Let the LORD be glorified: but he shall appear to your +joy, and they shall be ashamed" (Isa 65:5). So that let them be +as vile as the brute, or as reasonable in appearance as men, or +as near in relation as a brother; neither their ignorance, nor +their reason, nor their relation to the saints, shall secure them +from the stroke of the judgment of God. Ver. 6. "Whoso sheddeth +man's blood, by man shall his blood be shed: for in the image of +God made he man." + +In these words we have both a threatening and a command; and the +same words carry both: "By man shall his blood be shed," there is +the threatening; "By man shall his blood be shed," there is the +command. For as they threaten, so they instruct us, that he is +worthy of the loss of his own blood, that doth wickedly shed the +blood of another (Matt 26:52; Rev 13:10). Blood for blood, equal +measure: As he also saith elsewhere, An eye for an eye, a tooth +for a tooth (Exo 21:24), wound for wound, burning for burning (Lev +24:20; Deu 19:21). + +"For in the image of God made he man." This seems as the reason +of this equal law; because no man can slay his neighbour, but he +striketh at the image of God. It is counted a heinous crime for +a man to run his sword at the picture of a king, how much more to +shed the blood of the image of God? "He that mocketh, or oppresseth, +the poor reproacheth his Maker; but he that honoureth him, hath +mercy on the poor" (Pro 14:31; 17:5). And if so, how much more do +they reproach, yea, despise and abhor their Maker, that slay and +murder his image! But most of all those do prove themselves the +enemies of God, that make the holiness, the goodness, the religion +and sobriety that is found in the people of God, the object of their +wrath and hellish cruelty. Hence murder is, in the New Testament, +imputed to that man that hated holy and godly man: "He that hateth +his brother, is a murderer; and ye know that no murderer hath +eternal life abiding in him" (1 John 3:15). + +Ver. 7l. "And you, be ye fruitful, and multiply; bring forth +abundantly in the earth, and multiply therein." Thus he doubleth +the blessing and command, of multiplying and increasing the church +in the earth, for that is the delight of God, and of Christ. + +Ver. 8, 9. "And God spake unto Noah, and to his sons with him, +saying, And I, behold, I establish my covenant with you, and with +your seed after you." + +God having thus blessed them, and given them laws and judgments +to walk by, for the further confirmation of their hope in God, he +propoundeth to them the immutability of his mind, by the establishing +of his covenant with them; for a covenant is that, which not only +concludeth the matter concerned between the persons themselves; +but it provideth remedy against after temptations, and fears, and +mistrusts, as to the faithful performance of that which is spoken +of. As Laban said to Jacob, "Now therefore [said he] come thou, +let us make a covenant, I and thou; and let it be for a witness +between me and thee" (Gen 31:44). Thus also the apostle insinuates; +where making mention of the promise and oath of God, he saith, this +promise and oath are both immutable, that "we might have a strong +consolation, [or always ground for great rejoicing] who have fled +for refuge to lay hold upon the hope set before us" (Heb 6:18). + +This covenant therefore, it was for the encouragement of Noah and +his sons, that they might walk before God without fear. Yea, it +was to maintain their hope in his promise of forgiveness, though +they should find their after-performances mixed with infirmities; +for so he had told them before, namely, "That he would not again +destroy the earth for man's sake, albeit the imagination of man's +heart be evil from his youth. I will establish my covenant with +you, and with your seed after you." + +Ver. 10. "And with every living creature that is with you: of the +fowl, of the cattle, and of every beast of the earth with you; +from all that go out of the ark, to every beast of the earth." +These words respect the whole creation (see chapter 8); for all +the things in the world, devils only excepted, have a benefit +by this covenant of God. And hence it is, that not man only, but +"every thing that hath breath," is commanded to "praise the Lord" +(Psa 150:6): But observe it; as for the sin of man, they before +were destroyed by the flood; so now by reason of the mercy of +God to man, they are spared, and partake of mercy also. This is +intimated by these words: "Every creature that is with you; every +beast of the earth with you." + +Ver. 11. "And I will establish my covenant with you, neither shall +all flesh be cut off any more by the waters of a flood; neither +shall there any more be a flood to destroy the earth." + +This is the sum of the covenant, as it respecteth the letter, and +the type, and the whole creation in general. But yet as to the +spirit and gospel of it, the Holy Ghost must needs have a further +reach, an intention of more glorious things, as may further be +shewed anon. + +"And I will establish my covenant with you." For you that are men, +and especially the members of the church, have the most peculiar +share therein. + +"Neither shall all flesh be cut off any more by the waters of +a flood." For because of my covenant which I establish with you, +I will spare them also, and give them the taste of my mercy and +goodness. + +"Neither shall there any more be a flood to destroy the earth." +This covenant therefore, is not of that nature as the covenant +was which was made with Adam, to wit, a covenant of works, as the +only conditions of life; for by that was the ground, for man's +sin, accursed, accursed, and accursed again. But now the Lord goeth +another way, the way of grace, and forgiveness of sins: Wherefore +now, not the curse, but the mercy of God, comes in on the back and +neck of sin, still sparing and forgiving man, the great transgressor, +and the beast, &c. and the earth, for the sake of him. + +Ver. 12, 13. "And God said, This is the token of the covenant which +I make between me and you and every living creature that is with +you, for perpetual generations. I do set my bow in the cloud, and +it shall be for a token of a covenant between me and all the earth." + +So then, the way to find out the covenant, what that is, it is to +see if we can find out this token of it; to wit, the BOW, of which +the rainbow is but a type. I find then by the scriptures, where +this BOW is mystically spoken of, that the Lord Jesus Christ +himself is encompassed with the bow. The first is this: + +"And above the firmament that was over their heads was the likeness +of a throne, as the appearance of a sapphire stone: and upon the +likeness of the throne was the likeness, as the appearance of +a man above upon it. And I saw, as the colour of amber, as the +appearance of fire round about within it, from the appearance of +his loins even upward, and from the appearance of his loins even +downward, I saw as it were the appearance of fire, and it had +brightness round about. As the appearance of the bow that is in the +cloud in the day of rain, so was the appearance of the brightness +round about. This was the appearance of the likeness of the glory +of the LORD" (Eze 1:26-28), the man, the Lord's Christ, &c. + +The second scripture is this. "I was in the Spirit: and, behold a +throne was set in heaven, and one sat on the throne. And he that sat +was to look upon like a jasper and a sardine stone: and there was +a rainbow round about the throne, in sight like unto an emerald" +(Rev 4:2,3). In these two texts there is mention of the rainbow, +that was, not to be the covenant, but the token or sign thereof. +Now then the covenant itself must needs be the man that was set +in the midst of the bow upon the throne; for so he saith by the +prophet, "I the LORD have called thee in righteousness, and will +hold thine hand, and will keep thee, and give thee for a covenant +of the people" (Isa 42:6). The covenant therefore is Jesus Christ +the Saviour, whom the bow in the clouds was a sign or a token of. +So then the sum of the text is this, That God, for the sake of +the Lord Jesus Christ, will not again all the days of the earth, +bring an universal judgment upon the creature, as in the days of +Noah, and of the old world he did; for Christ by the worth of his +blood and righteousness hath pacified the justice of the law for +sin. So then the whole universe standeth not upon a bottom of its +own, but by the word and power of Christ (Heb 1:2,3). "The earth +[said he] and all the inhabitants thereof are dissolved: I bear +up the pillars of it" (Psa 75:3). + +Quest. But how must Christ be reckoned of God, when he maketh him +the poize against all the sin of the world. + +The prophet tells us thus: He shall be the covenant of the people, +or he shall be accounted the conditions and worth of the world; He +shall be the covenant, or works, or righteousness of the people; +for, He as the high-priest under the law, is set for the people +to Godward; that is, he standeth always in the presence of God, +as the complete obedience of the people. So then, so long as the +Lord Christ bears up his mediatorship, God in justice will neither +destroy the world, nor the things that are therein. + +In this covenant therefore, the justice as well as the mercy of God +is displayed in its perfection, inasmuch as without the perfection +of the mediator Christ, the world could not be saved from judgment. + +Ver. 14. "And it shall come to pass, when I bring a cloud over the +earth, that the bow shall be seen in the cloud." + +By these words the Lord looks back to the flood that before had +drowned the earth; for in these clouds there was no bow, no token +of Christ, or of the mercy of God. But now, saith God, I will do +far otherwise; from henceforth when I bring a cloud, and there +be showers of rain on the earth, these clouds shall not be as the +other. But "my bow shall be therein." + +The cloud then that here is spoken of, must be understood of the +judgment of God for sin, like those before, and at the overthrow of +the world; only with this difference, they were clouds, judgments +without mercy, but these judgments mixed therewith; and often the +clouds are thus to be understood. Job when he curseth his day, +saith, "Let a cloud dwell upon it" (3:5). So the judgments of God +upon Zion, are called the covering of a cloud (Lam 2:1). So in Joel +also, to the darkness of clouds, are the judgments of the church +compared (2:2); yea, that pillar that went before the children of +Israel, it being a judgment to the people of Egypt, goes under this +epithet, as a term most fit to express this judgment by, "it was +a cloud and darkness to them" (Exo 14:20). + +And now to the cloud in hand, the cloud in which is the bow, the +cloud of rain, although by the mercy and grace of God it is so +great a blessing as it is, yet it sometimes becomes a judgment, +it comes for correction, as a rod to afflict the inhabitants of +the world withal (Job 37:13). Thus it was in the days of Ezra, +and very often both before and since (10:12-14). + +"The bow shall be seen in the cloud." This is the mercy of God to +the world, and that by which it hath been hitherto preserved; "The +bow shall be seen in the cloud." You know I told you of the bow +before, that it was a sign or token of the covenant of God with +the world, and that the covenant itself was Christ, as given of +God unto us, with all his good conditions, merit, and worth. So +then, in that, God "set this bow in the cloud," and especially +in the clouds that he sends for judgment, he would have the world +remember, that there comes no judgment as yet on the world, but +it is mixed with, or poized by the mercy of God in Christ. + +"The bow shall be seen in the cloud." This may respect God, or the +world, that is, the seeing of the bow in the cloud; if it respect +God, then it tells us he in judgment will remember mercy; if it +respect the world, then it admonisheth us not to despond, or sink +in despair under the greatest judgment of God, for the bow, the +token of his covenant, is seen in the judgments that he executeth. + +When the vision of the ruin of Jerusalem was revealed to the prophet +Ezekiel, he saw that yet Christ sat under the bow (1:28). + +When antichrist was to come against the saints of God, the commission +came from Christ, as he sat "under the bow" (Rev 4:3). This John +did see and relate, of which we should take special notice: for +by this token God would have us to know that these clouds, though +they come for correction, yet not to destroy the church. My bow +shall be seen in the cloud. + +Ver. 15. "And I will remember my covenant, which is between me and +you, and every living creature of all flesh; and the waters shall +no more become a flood to destroy all flesh." + +"And I will remember my covenant." Much like this is that of the +Lord to Israel, when they are under all, or any of those forty +judgments mentioned (Lev 26). If they shall confess their iniquity, +[saith he,] and the iniquity of their fathers, &c., "Then will I +remember my covenant with Jacob, and also my covenant with Isaac, +and also my covenant with Abraham will I remember; and I will +remember the land" (Lev 26:40-42). His usual way in other sayings +is, to begin with Abraham, but here he ends with him; and the reason +is, because there, as it were, the great promise of the Messiah +to that people began, "Saying, in thy seed shall all nations be +blessed." + +"And I will remember my covenant which is between me and you." We +read not here of any compact or agreement between Noah and God +Almighty; wherefore such conditions and compacts could not be +the terms between him and us. What then? why that covenant that +he calls his, which is his gift to us, "I will give thee for a +covenant," this is the covenant which is between God and us: "There +is one God, and one mediator between God and man, the man Christ +Jesus." This then is the reason why all the waters, why all the +judgments of God, and why all the sins that have provoked those +judgments, cannot become a flood to destroy all flesh. + +Ver. 16. "And the bow shall be in the cloud; and I will look upon +it, that I may remember the everlasting covenant between God and +every living creature of all flesh that is upon the earth." + +"And the bow shall be in the cloud." this is a kind of a repetition; +for this he had told us before, saying, "I do set my bow in the +cloud," and "the bow shall be seen in the cloud": which repetition +is very needful, for it is hard for us to believe that Christ +and grace are wrapped up in the judgments of God (1 Peter 1:12). +Wherefore it had need be attested twice and thrice. "To write the +same things to you," saith Paul, "to me indeed is not grievous, +but for you it is safe"(Phil 3:1). + +"And I will look upon." A familiar expression, and suited to our +capacity, and spoken to prevent a further ground of mistrust; much +like to that of God, when he was to send the plague upon Egypt: + +"The blood, saith God, [of the Lamb,] shall be to you for a token +upon the houses where ye are: and when I see the blood I will pass +over you, and the plague shall not be upon you, to destroy you, +when I smite the land of Egypt" (Exo 12:13). + +"And I will look upon it that I may remember." Not that God is +forgetful, "He is ever mindful of his covenant." But such expressions +are used to shew and persuade us that the whole heart and delight +of God is in it. "That I may remember the everlasting covenant." +This word covenant is also the sixth repetition thereof; my +covenant, the covenant, a covenant, and the everlasting covenant. +O how fain would God beat it into the heads of the world, that he +hath for men a covenant of grace. + +"The everlasting covenant." Because the parties on both sides are +faithful, perfect, and true; the Father being the one, and the Son +of his love the other; for this covenant, as I said before, is +not a compact and agreement betwixt God and the world, but his +Son, as his gift to men, is set for them to Godward (Zech 9:11). +So that what conditions there are, they are perfectly found in +Christ, by whose blood the covenant is sealed and established, +and indeed becomes everlasting, hence it is called "the blood of +the everlasting covenant" (Heb 13:20). And again, the New Testament +is said to be in this blood. Besides, the promises are all in +Christ, I mean the promises of this covenant; in him they are yea, +and in him amen, to the glory of God the Father: now they being +all in him, and yea and amen no where else, the covenant itself +must needs be of pure grace and mercy, and the bow in the cloud, +not qualifications in us, [but] the proper token of this covenant. + +Ver. 17. "And God said unto Noah, This is the token of the covenant, +which I have established between me and all flesh that is upon +the earth." + +Behold a repetition of all things that were essential either to the +covenant itself, or to our faith therein, the making of the covenant, +the looking on the covenant, and the token of the covenant; how +often are they mentioned, that we might be more fully convinced of +the unchangeable nature of it. As Joseph said unto Pharaoh, "For +that the dream was doubled unto Pharaoh twice, it is because the +thing is established by God" (Gen 41:32). + +"And God said unto Noah." Where God loveth, he delighteth to apply +himself to such, in a more than general way; he singleth out the +person, Noah, Abraham, and the like. "I know thee by name," saith +he to Moses, and "thou hast found grace in my sight." + +"This is the token of the covenant." It still wants beating into +people's heads, where they should look for the covenant itself, +to wit, the throne which the rainbow compasseth round about; for +that is the token of the presence of the Messias, and thither +we are to look for salvation from all plagues, and from all the +judgments that are due to sin: The Lord for Christ's sake forgave +you, this is the token of the covenant. + +"Of the covenant which I have established." + +This word "I," as also hinted before, doth intimate that this covenant +is the covenant of grace and mercy, for a covenant of works cannot +be established; that is, settled between God and men, before +both parties have either by sureties, or performance ratified and +confirmed the same. Indeed it may be so established, as that God +will appoint no other; but to be so established, as to give us the +fruits thereof, that must be the effects of his being well pleased +with the conditions of those concerned in the making thereof. But +that is not the world, but the Son of God, and therefore it is called +his covenant, and he "as given to us of God," is so reckoned our +condition and worth (Zech 9:11). + +"Which I have established." To wit, upon better promises than +duties purely commanded, or than the obedience of all the angels +in heaven. I have established it in the truth and faithfulness, in +the merit and worth of the blood of my Son, of whom the rainbow +that you see in the cloud is a token. + +Ver. 18. "And the sons of Noah, that went forth of the ark, were +Shem, and Ham, and Japheth: and Ham is the father of Canaan." + +By these words Moses is returned again to the history of Noah. +"And the sons of Noah that went forth of the ark." If these words, +"that went forth of the ark," bear the emphasis of this part of the +verse, then it may seem that Noah had more children than these; +but they were not accounted of; for they being ungodly, as the rest +of the world, they perished with them in their ungodliness. These +only went in, and came out of the ark with him;[39] to wit, + +"Shem, and Ham, and Japheth." The names thus placed are not according +to their birth; for Japheth was the elder, Ham the younger, and +Shem the middlemost of the two. + +Shem therefore takes the place, because of his eminency in godliness +(9:24); also, because from him went the line up to Christ (10:2). +For which cause also the family of the sons of Judah, though he +was but the fourth son of Israel, was reckoned before the family +of Reuben, Jacob's first born; or before the rest of the sons of +his brethren (1 Chron 2:3). Sometimes persons take their place in +genealogy, from the fore-sight of the mightiness of their offspring. +Thus was Ephraim placed before Manasseh; for "truly [said Jacob] +his younger brother shall be greater than he" (Gen 43:17-20). And +he set Ephraim before Manasseh. + +Ham is the next in order; not for the sake of his birthright, or +because he was much, if anything, now for godliness; but for that +he was the next to be eminent in his offspring, for opposing and +fighting against the same. + +Shem and Ham therefore the two heads, or chief, from whence sprang +good and evil men, by way of eminency. "Ham is the father of +Canaan," or of the Canaanites, the people of God's curse, whom the +sons of Shem who afterwards sprang from Abraham, Isaac, and Jacob, +were to cut off from the earth, for their most high abominations. + +Japheth comes in, in the first place, as one that at present was +least concerned either in the mercy or displeasure of God; being +neither, in his offspring, to be devoutly religious, nor yet +incorrigibly wicked, though afterwards he was to be persuaded to +dwell in the tents of Shem. + +Ver. 19. "These are the three sons of Noah; and of them was the +whole earth overspread." + +Thus though Noah's beginning was small, his latter end did greatly +increase. + +Ver. 20, 21. "And Noah began to be an husbandman, and he planted +a vineyard:--And he drank of the wine, and was drunken; and he +was uncovered within his tent." + +This is the blot in this good man's scutcheon; and a strange blot +it is, that such an one as Noah should be thus overtaken with +evil! One would have thought that Moses should now have began +with a relation of some eminent virtues, and honourable actions +of Noah, since now he was saved from the death that overtook +the whole world, and was delivered, both he and his children, to +possess the whole earth himself. Indeed, he stepped from the earth +to the altar; as Israel of old did sing on the shore of the red +Sea: But, as they, he soon forgat; he rendered evil to God for +good.[40] + +Neither is Noah alone in this matter: Lot also being delivered from +that fire from heaven that burnt up Sodom and Gomorrah, falls soon +after into lewdness with the children of his body, and begetteth +his own two daughters with child (Gen 19:30-36). + +Gideon also, after he was delivered out of the hands of his enemies, +took that very gold which God had given him, as the spoil of them +that hated him, and made himself idols therewith (Judg 8:24-27). +What shall I say of David? and of Solomon also, who after he had +been twenty years at work for the service of the true God, both in +building and preparing for his worship, and in writing of Proverbs +by divine inspiration; did, after this, make temples for idols; +yea, almost for the gods of all countries? Yea, he did it when +he was old, when he should have been preparing for his grave, and +for eternity. "It came to pass, when Solomon was old, that his +wives turned away his heart after other gods:--For Solomon went +after Ashtoreth, the goddess of the Zidonians; and after Milcom, +the abomination of the Ammonites.--He did also build an high place +for Chemosh, the abomination of Moab, in the hill that is before +Jerusalem; and for Molech, the abomination of the children of +Ammon. And likewise did he for all his strange wives, which burnt +incense and sacrificed unto their gods" (1 Kings 11:4-8). + +All these sins were sins against mercies; yea, and doubtless against +covenants, and the most solemn resolutions to the contrary. For +who can imagine, but that when Noah was tossed with the flood, +and Lot within the scent and smell of the fire and brimstone that +burnt down Sodom, with his sons, and his daughters; and Gideon, +when so fiercely engaged with so great an enemy, and delivered by +so strange a hand; should in the most solemn manner both promise and +vow to God. But behold! now they in truth are delivered and saved, +they recompense all with sin. Lord, what is man! "How--abominable +and filthy is man, which drinketh iniquity like water" (Job 15:16). +Let these things learn us to cease from man, "whose breath is in +his nostrils: for wherein is he to be accounted of?" (Isa 2:22). +Indeed, it is a vain thing to build our faith upon the most godly +man in the world, because he is subject to err; yea, far better +than He, was so. + +If Noah, and Lot, and Gideon, and David, and Solomon, who wanted +not matter from arguments, and that of the strongest kind; as +arguments that are drawn from mercy and goodness be, to engage to +holiness, and the fear of God; yet after all, did so foully fall, +as we see: let us admire grace, that any stand; let the strongest +fear, lest he fearfully fall; and let no man but Jesus Christ himself +be the absolute platform and pattern of faith and holiness. As the +prophet saith, "Let us cease from man." But to return: + +"And Noah began to be an husbandman." This trade he took up for +want of better employment; or rather, in mine opinion, from some +liberty he took to himself, to be remiss in his care and work, as +a preacher. For seeing the church was now at rest, and having the +world before them, they still retaining outward sobriety, poor +Noah, good man, now might think with himself, "I need not now be +so diligent, watchful and painful in my ministry as formerly; the +church is but small, without opposition, and also well settled in +the truth; I may now take to myself a little time to tamper with +worldly things." So he makes an essay upon husbandry. "He began +to be an husbandman." Ha, Noah! it was better with thee when thou +wast better employed! Yea, it was better with thee, when a world +of ungodly men set themselves against thee! Yea, when every day +thy life was in danger to be destroyed by the giants, against whom +thou wast a preacher above a hundred years! For then thou didst +walk with God; Then thou wast better than all the world; but now +thou art in the relapse! + +Hence note, That though the days of affliction, of temptation and +distress, are harsh to flesh and blood; yet they are not half so +dangerous as are the days of peace and liberty. Wherefore Moses +pre-admonished Israel, That when they had received the land of +Canaan, and had herds, and silver and gold in abundance, that then +their heart be not lifted up to forget the Lord their God. Jesurun +kicked when he was fat. O! When provender pricks[41] us, we are +apt to be as the horse or mule, that is without understanding (Deu +8:10-15). + +"He planted a vineyard: and he drank of the wine, and was drunken." +Although in the course of godliness, many men have but a speculative +knowledge of things; yet it is not so in the ways of this world +and sin, the practical part of these things are lived in by all +the world. They are sinners indeed, "He drank of the wine." + +"He drank of the wine, and was drunken." The Holy Ghost, when it +hath to do with sin, it loveth to give it its own name: drunkenness +must be drunkenness, murder must be murder, and adultery must bear +its own name. Nay, it is neither the goodness of the man, nor his +being in favour with God, that will cause him to lessen or mince +his sin. Noah was drunken; Lot lay with his daughters; David killed +Uriah; Peter cursed and swore in the garden, and also dissembled +at Antioch. But this is not recorded, to the intent that the name +of these godly should rot or stink: but to shew, that the best +men are nothing without grace; and, "that he that standeth, should +not be high minded, but fear." Yea, they are also recorded, for the +support of the tempted, who when they are fallen, are oft raised +up by considering the infirmities of others. "Whatsoever things +were written aforetime were written for our learning, that we +through patience, and comfort of the scriptures might have hope" +(Rom 15:4). + +"And he was uncovered within his tent." That is, he lay like a +drunken man, that regarded not who saw his shame. Hence note, how +beastly a sin drunkenness is; it bereaveth a man of consideration, +and civil behaviour; it makes him as brutish and shameless as a +beast; yea, it discovereth his nakedness to all that behold. + +"And he was uncovered." That is, lay naked, Behold ye now, that +a little of the fruit of the vine, lays gravity, grey hairs, and +a man that for hundreds of years was a lover of faith, holiness, +goodness, sobriety, and all righteousness; shamelessly, as the +object to the eye of the wicked, with his nakedness in his tent. + +"He was uncovered within his tent." The best place of retirement +he had, but it could not hide him from the eye of the ungodly; it +is not therefore thy secret chamber, nor thy lurking in holes, +that will hide thee from the eye of the reproacher: nothing can +do this but righteousness, goodness, sobriety and faithfulness to +God; this will hide thee; these are the garments, which, if they +be on thee, will keep thee, that the shame of thy nakedness do +not appear (Rev 16:15). + +Ver. 22. "And Ham, the father of Canaan, saw the nakedness of his +father, and told his two brethren without." + +Ham was the unsanctified one, the father of the children of the +curse of God. He saw the nakedness of his father, and he blazed +abroad the matter. Hence note, That the wicked and ungodly man, +is he that doth watch for the infirmities of the godly: as David +says, They watched for my halting. Indeed, they know not else how +to justify their own ungodliness; but this, instead of excusing +them of their wickedness, doth but justify the word against them; +for by this they prove themselves graceless, and men that watch +for iniquity. "Let them not say in their hears [said David] Ah! +so would we have it" (Psa 35:25). Ammon said, "Aha! against the +sanctuary when it was profaned; and against the land of Israel +when it was desolate, and against the house of Judah when it went +into captivity" (Eze 25:3). The enmity that is in the hearts of +ungodly men, will not suffer them to do otherwise; when they see +evil befall the saint, they rejoice and skip for joy (Eze 26:2; +36:2). + +"He saw the nakedness of his father." Hence note, That saints can +rarely slip, but the eyes of the Canaanites will see them. This +should make us walk in the world with jealous eyes, with eyes that +look round about, not only to what we are and do, but also, how +what we do is[42] resented in the world (Gen 13:7). Abraham was +good at this, and so was Isaac and Jacob (34:30); for they tendered +more the honour and glory of God, than they minded their own +concerns. + +"He saw the nakedness of his father." Who was the nearest and dearest +relation he had in the world; yet neither relation nor kin, nor +all the good that his father had done him, could keep his polluted +lips from declaring his father's follies, but out they must go; +the sin of his own defiled heart must take place of the fifth +commandment, and must rather solace itself in rejoicing in his +father's iniquity, than in covering his father's nakedness. Wicked +men regard not kindred; and no marvel, for they love not godliness. +He that loveth not God, loveth not his brother, or father: nay, +he "wrongeth his own soul" (Pro 8:36). + +"And told his two brethren without." He told them, that is, mockingly, +reflecting not only upon Noah but also upon his brethren; to all +of whom himself was far inferior, both as to grace and humanity. + +Ver. 23. "And Shem and Japheth took a garment, and laid it upon +both their shoulders, and went backward, and covered the nakedness +of their father; and their faces were backward, and they saw not +their father's nakedness." + +Shem and Japheth did it: This is recorded for the renown of these, +as the action of Ham is for his perpetual infamy. + +They "took a garment, and went backward, and covered their father, +and saw not his nakedness." Love will attempt to do that with +difficulty, that it cannot accomplish otherwise. I think it might +be from this action, that the wise man gathereth his proverb from. +"Hatred stirreth up strifes; but love covereth all sins" (Pro 10:12). +Indeed, Ham would fain have made variance between his father and +his brethren, by presenting the folly of the one, to the shame and +provocation of the other. But Shem, and his brother Japheth, they +took the course to prevent it; they covered their father's nakedness. + +Ver. 24. "And Noah awoke from his wine, and knew what his younger +son had done unto him." + +By these words more is implied than expressed; for this awaking of +Noah, not only informeth us of natural awaking from sleep, but of +his spiritual awaking from his sin. He awoke from his wine. As +"Ely said to Hannah, How long wilt thou be drunken? Put away thy +wine from thee" (1 Sam 1:14). By which words he exhorteth to +repentance. It is said of Nabal, That his wine went from him, as +many men's sins forsake them, because they are decayed, and want +strength and opportunity to perform them. Now this may be done, +where the heart remaineth yet unsanctified: but Noah awoke from +his wine, put it away, or, repented him of the evil of his doing. +"A just man falleth seven times, and riseth up again: but the +wicked shall fall into mischief" (Pro 24:16). Wherefore they have +cause to say to all the Hams in the world, "Rejoice not against +me, O mine enemy: when I fall, I shall arise" (Micah 7:8); but +your fall, is a fall into mischief. + +"He knew what his younger son had done unto him." Whether this was +by revelation from heaven, or through the information of Japheth +and Shem, I determine not; but so it was, that the good man had +understanding thereof: which might be requisite upon a double +account; not only that he might now be ashamed thereof; but take +notice, that he had caused the enemies of God to reproach; for +this sinks deep into a good man's heart, and afflicteth him so +much the more. + +Ver. 25. "And he said, Cursed be Canaan; a servant of servants +shall he be unto his brethren." + +By these words one would think that Canaan, the grand-child of +Noah, was the first that discovered his nakedness; but of this I +am uncertain: I rather think that Noah, in a spirit of prophecy, +determined the destruction of Ham's posterity, from the prodigiousness +of his wicked action, and of his name, which signifieth indignation, +or heat; for names of old were ofttimes given according to the +nature and destiny of the persons concerned. "Is not he rightly +called Jacob?" (Gen 27:36). And again, "As his name is, so is he" +(1 Sam 25:25). Besides, by this act did Ham declare himself void +of the grace of God; for he that rejoiceth in iniquity, or that +maketh a mock, as being secretly pleased with or at the infirmities +of the godly, he is declared already, by the Spirit of God, to be +nothing (1 Cor 13). + +"A servant of servants shall he be unto his brethren." This was +accomplished when Israel took the land of Canaan, and made the +offspring of this same Ham, even so many as escaped the edge of +the sword, to be captives and bondsmen, and tributers unto them. + +Hence note, that the censures of good men are dreadful, and not +lightly to be passed over, whether they prophesy of evil or good; +because they speak in judgment, and according to the tenor of the +word of God. + +Ver. 26. "And he said, Blessed be the LORD God of Shem; and Canaan +shall be his servant." + +Shem seems by this to be the first in that action of love to his +father: and that Japheth did help through his persuasion; for Shem +is blessed in a special manner, and Canaan is made his servant. + +Hence note, That forwardness in things that are good, is a blessed +sign that the Lord is our God: Blessed be the Lord God of Shem. It +is said of Hananiah, That "he was a faithful man, and feared God +above many" (Neh 7:2). Now such men are provocations to good, as +I doubt not but Shem's was to Japheth: As Paul saith of some, "Your +zeal hath provoked very many" (2 Cor 9:2). + +Ver. 27. "God shall enlarge Japheth, and he shall dwell in the +tents of Shem." + +In the margin, it is "God shall persuade": And it looks like +a confirmation of what I said before, and is a prophecy of that +requital of love that God should one day give his posterity, for his +kindness to Noah his father. As if Noah had said, "Well, Japheth, +thou wast soon persuaded by Shem to shew kindness to me thy father, +and the Lord shall hereafter persuade thy posterity to trust in +the God of Shem." + +"God shall enlarge." This may respect liberty of soul, or how great +the church of the Gentiles should be; for Japheth was the father +of the Gentiles (Gen 10:5). + +If it respect the fist, then it shows that sin is as fetters and +chains that holds souls in captivity and thraldom. And hence, when +Christ doth come in the gospel, it is "to preach deliverance to +the captives,--and to set at liberty them that are bruised" (Luke +4:18). + +"God shall persuade." That is, God shall enlarge him by persuasion; +for the gospel knows no other compulsion, but to force by +argumentation. Them therefore that God brings into the tents, +or churches of Christ, they by the gospel are enlarged form the +bondage and thraldom of the devil, and persuaded also to embrace +his grace to salvation. + +Ver. 28. "And Noah lived after the flood three hundred and fifty +years." + +He lived therefore to see Abraham fifty and eight years old: He +lived also to see the foundation of Babel laid; nay, the top stone +thereof: and also the confusion of tongues. He lived to see of the +fruit of his loins, mighty kings and princes. But in all this time +he lived not to do one work that the Holy Ghost thought worthy to +record for the savour of his name, or the edification and benefit +of his church, save only, That he died at nine hundred and fifty +years; so great a breach did this drunkenness make upon his spirit. + +Ver. 29. "So all the days of Noah were nine hundred and fifty +years: and he died." + +CHAPTER X. + +Ver. 1. "Now these are the generations of the sons of Noah, Shem, +Ham, and Japheth: and unto them were sons born after the flood." + +Having thus passed over the flood, with what Noah and his sons +did after; we now come to the second plantation of the world, to +wit, by the three sons of Noah; for by these three was the world +replenished after the flood. Shem was the father of the Jews; +Ham the father of the Canaanites; and Japheth, the father of the +Gentiles. So then, of Shem came the then present visible church; +of Ham the opposers and enemies of it; but of Japheth came those +that should be received into the church afterwards; as also +abundance of the haters of the Lord. + +Ver. 2. "The sons of Japheth; Gomer, and Magog, and Madai, and +Javan, and Tubal, and Meshech, and Tiras." + +Gomer, a consumer; Magog, covering, or melting; Madai, measuring, +or judging; Javan, making sad; Tubal, born, brought, or worldly; +Meshech, prolonging; Tiras, a destroyer; these are the English of +their names. + +Gomer, and Magog, and Meshech, and Tubal, are the great persecutors of +the church in the latter days (Eze 38:2). They shall be persecuted +then by consumers, melters, and men of this world (Rev 20:8). +Madai, and Javan, (as some say,) were the fathers of the Medes and +Greeks. These therefore did sometimes help, and not always hinder +the church. + +Ver. 3, 4. "And the sons of Gomer; Askenaz, and Riphath, and Togarmah. +And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim." + +Riphath, medicine, or release; Elishah, the Lamb of God; Dodanim, +beloved. Either these names were given them by way of prophecy; +implying, that of their seed should arise many Gentile churches; +or to show us, that when men, as their fathers, have left or lost +the power of godliness, yet something of the notion they may yet +retain (Isa 60:9). + +Ver. 5. "By these were the isles of the Gentiles divided in their +lands, every one after his tongue, after their families, in their +nations." + +But this must be understood to be after the building of, and +confusion at Babel; for before they had all but one tongue; and +besides, they kept all together (11:1,2). + +Ver. 6. "And the sons of Ham; Cush, and Mizraim, and Phut, and +Canaan." + +Cush, black. Of Ham and Mizraim came the Ethiopians, or blackamoor +(Psa 105:23): The land of Ham was the country about Egypt; wherefore +Israel was first afflicted by them. + +Ver. 7. "And the sons of Cush; Seba and Havilah, and Sabtah, and +Raamah, and Sabtechah: and the sons of Raamah; Sheba and Dedan." + +Seba and Sheba, sometimes look well upon the church; but when they +did not, God gave them for her ransom (Psa 72:10; Isa 43:3). + +Ver. 8. "And Cush begat Nimrod: [or the rebellious one;] he began +to be a mighty one in the earth." + +The begetting of Nimrod, is accounted a thing that is over and +above, and is laid by the Holy Ghost as a blot upon Cush for ever; +for when men would vilify, they used to say, Thou art the son of +the rebellious, the son of a murderer. So again, He that begetteth +Solomon's fool, (or, wicked one) he begetteth him to his own shame +(Prov 17:21). + +"Cush begat Nimrod." So then, the curse came betimes upon the sons +of Ham; for he was the father of Cush. For the curse, as it were, +begins in rebellion, and a rebellious one was Nimrod, both by name +and nature. + +"He began to be a mighty one in the earth." I am apt to think he +was the first that in this new world sought after absolute monarchy. + +"He began to be a mighty one in the earth," (or, among the children +of men). I suppose him to be a giant; not only in person, but +in disposition; and so, through the pride of his countenance, did +scorn that others, or any, should be his equal; nay, could not be +content, till all made obeisance to him. He therefore would needs +be the author and master of what religion he pleased; and would +also subject the rest of his brethren thereto, by what ways his +lusts thought best. Wherefore here began a fresh persecution. +THAT sin therefore which the other world was drowned for was again +revived by this cursed man, even to lord it over the sons of God, +and to enforce idolatry and superstition upon them; and hence he +is called "the mighty hunter." + +Ver. 9. "He was a mighty hunter before the LORD: wherefore it is +said, even as Nimrod the mighty hunter before the LORD." + +He was a mighty hunter. That is, a persecutor: Wherefore Saul's +persecuting of David is compared to hunting (1 Sam 26:20): and so +is the persecution of others (Lam 4:18). They hunt every man his +brother with a net (Micah 7:2): and it may well be compared thereto; +of the dog or lion that hunteth, is void of bowels and pity; and +if they can but satisfy their doggish and lionish nature, they care +neither for innocence, nor goodness, nor life of that they pursue +(1 Sam 24:11). The life, the blood, the extirpation of the contrary +party, is the end of their course of hunting (Eze 13:18,22).[43] + +"He was a mighty hunter." As it is said of Jabin, "He mightily +oppressed Israel twenty years"; that is, he did it exceedingly; +he went beyond others; he was more cruel and barbarous; he was +a mighty hunter. Wherefore the children of blessed Shem, by this +monster, had sore affliction (Judg 4:2,3). Noah therefore lived +to see Nimrod, the mighty one, make havock of the children of his +bowels, to his no little grief and compunction of spirit. + +"He was a mighty hunter before the LORD"; or, in the presence of +the Lord; or, in defiance to him. This shows, That the hand of +God was stretched forth against his work; as also it was against +Jeroboam's, by that man of God that from Judah went down to prophesy +against him; but he abode obdurate and hard; he regarded not the +Lord, nor the operation of his hands (1 Kings 13:1-3). As he also +saith in another place of the cursed brood of Antichrist, "When +they fall upon the sword, they shall not be wounded" (Joel 2:8). +Let them do things never so much against the plain text, they feel +not the wounds of conscience; but this is a sore judgment, and that +under which this hunter was; and therefore the presence and hand +of God would not break him off, nor hinder his hunting of souls. +But even before the face of the keeper of the godly, would Nimrod, +the rebel, hunt for their precious life to destroy it. + +Wherefore it is said, even as Nimrod, the mighty hunter, before +the Lord. These words, as it seems, was the proverb that went of +him among the godly in after generations; for he had so left his +marks in the sides of the church, that she could not quickly forget +him. Wherefore, when at any time there arose another that showed +cruelty to the ways of God, he was presently compared to Nimrod, +that "hunted before the Lord." Nimrod therefore was rebellious +to a proverb: And as it is said of Ahab, so might it be said +of him, "There was none like" Nimrod, "which did sell himself to +work wickedness in the sight of, [or, before] the LORD" (1 Kings +21:25).[44] + +Ver. 10. "And the beginning of his kingdom was Babel, and Erech, +and Accad, and Calneh, in the land of Shinar." + +By these words, as I suppose, are those in the chapter that followeth +expounded: Where it says, "Let us build us a city, and a tower"; +for this work was chiefly the invention of Nimrod, who, with his +wicked council, contrived this work; and as one that had made +himself head of the people, he enjoined them to set to the work. + +"And the beginning of his kingdom was Babel." Babel therefore was +the first great seat of oppressors after the flood; whose situation +was in the land of Shinar, in that land which is now called Babylon. +By this we may also gather, by whom our mystical Babel was builded; +to wit, by those that rebelled (as Nimrod) from the simplicity +of the gospel of Christ; for the builders, especially the chief, +have a semblance one of another. It was even such as came of the +seed of the godly, as these did of blessed Noah; who, in time, +apostatizing from the word, and desiring mastership over their +brethren; they, as lords, fomented their own conceptions, and then +enjoined the people to build. As Rehoboam forsook the counsel +of the ancients, that stood before his father Solomon; so these +have forsaken the counsel of the old men, the apostles that stood +before Jesus Christ; and hearkening to the counsel of a younger +sort of wanters of their grace and wisdom, they imagine and build +a Babel.[45] + +Ver. 11, 12. "Out of that land went forth Asshur, and builded Nineveh, +and the city Rehoboth, and Calah, and Resen, between Nineveh, and +Calah: The same is a great city." + +Nimrod having began to exalt himself; others, that were big +with desires of ostentation, did soon follow his example, making +themselves captains and heads of the people, and built them strong +holds for the supportation of their glory. But they did it, as I +said, by Nimrod's example; wherefore it is said they went "out of +that land." Just thus it was at the beginning of mystical Babel: +First the tyranny began at Babel itself, where the usurper was +seen to sit in his glory, before whose face the world did tremble. +Now other inferior persons, inferior, I say, in power, but not +in pride, having desire to be lords, as Nimrod himself, they will +also go build them cities; by which means Nimrod's invention could +not be kept at Rome, but hath spread itself in many and mighty +kingdoms.[46] + +"Out of that land went forth Asshur, and builded Nineveh," &c. +Asshur seems to be the second son of Shem (v 22). A fit resemblance +of those persons that have come from mystical Babel, to build +their Ninevehs, and Rehoboths, and Calnehs, in all lands. Still +they have pretended religion. That they had their orders from the +apostolical see. That they were the true sons of Shem, or disciples +of Christ. But the seeing Christian should remember, that some of +the children of Shem were in Babel with rebellious Nimrod. That +instead of learning humility of their father, through the pride +and rebellion of their own vain-glorious fancies, they learned +wickedness and rebellion of cursed and prodigious Nimrod. + +Hence note, that what cities, that is, churches soever have been +builded by persons that have come from Romish Babel, those builders +and cities are to be suspected for such as had their founder and +foundation from Babel itself. Wherefore let Israel say, "Asshur +shall not save us" (Hosea 14:3), for he shall not save himself +(Num 24:24); but as the star of Jacob ariseth, he shall fade and +perish for ever. So perish all the builders and building that hath +had its pattern from mystical Babel, unless a miracle of grace +prevents. + +It was Asshur that carried away the ten tribes (Ezra 4:2); it is +Asshur that joineth with the enemies of the church (Psa 83:8); it +is Asshur that with others upholds the great mart of the nations +(Eze 27:23). Wherefore Asshur and all his company, must at last +go down into their pit (Eze 32:22). + +So then, let Augustine the monk, come from Rome into England, +and let him build his Nineveh here; let others go also into other +countries, and build their Resens and Calahs there; these are all +but brats of Babel, and their end shall be, That they perish for +ever. John saw it, and the cities, that is, the churches of the +nations, or the national churches, fell; and great Babylon, their +inventor and founder, "came into remembrance before God, to give +unto her the cup of the wine of the fierceness of his wrath" (Rev +16:19). + +Ver. 13, 14. "And Mizraim begat Ludim, and Anamim, and Lehabim, +and Naphtuhim, and Pathrusim, and Casluhim, [out of whom came +Philistim,] and Caphtorim." + +Ludim, as I suppose, may be the same with Lubim that came up with +the Egyptians and Ethiopians against Israel (2 Chron 12:3; 16:8), +of whose cruelty Nahum complains; where he saith, They also helped +Nineveh against the children of God (3:9). The rest of them were +of the same disposition, especially the Philistine that came of +Casluhim; for they, both in Saul and David's days, were implacable +against the church and people of God; they were a giantish people, +and trusted in their strength, and seldom overcome but when Israel +went against them in the name of the Lord their God. + +Ver. 15-18. "And Canaan begat Sidon his first born, and Heth, and +the Jebusite, and the Amorite, and the Girgasite, and the Hivite, +and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, +and the Hamathite: And afterward were the families of the Canaanites +spread abroad." + +These are the children of Canaan, the son of Ham, the accursed +of the Lord. These did chiefly possess the land of Canaan before +Israel went out of Egypt: they were a mighty giantish people, yet +Israel must fight with them, notwithstanding they were, in comparison +to these, but as the grasshopper. + +Ver. 19. "And the border of the Canaanites was from Sidon, as +thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and +Gomorrah, and Admah, and Zeboim, even unto Lasha." + +They bordered therefore upon the Philistines on the one side (Gen +26:15,18,19); for Gerar and Gaza belonged to them, and they touched +upon Sodom and Gomorrah, &c. on the other (Judg 16:1,21). They +were placed therefore, by the judgment of God, between these two +wicked and sinful people, that they might, as a punishment for +their former sins, be infected with the sight and infection of +their ungodly and monstrous abominations. They that "turn aside +unto their crooked ways, the LORD shall lead them forth with the +workers of iniquity" (Psa 125:5). + +Ver. 20. "These are the sons of Ham, after their families, after +their tongues, in their countries, and in their nations." + +Ham had a mighty offspring; but the judgment of God was, That they +should be wicked men, idolaters, persecutors, sinners with a high +hand; such as God was resolved to number to the sword, both in +this world, and that to come; I mean, for the generality of them. + +Ver. 21. "Unto Shem also, the father of all the children of Eber, +the brother of Japheth the elder, even to him were children born." + +The manner of style which the Holy Ghost here useth in his preamble +to the genealogy of Shem, is worthy to be taken notice of; as that +he is called, "the father of all the children of Eber," and "the +brother of Japheth." + +By his being called, "the father of all the children of Eber," we +may suppose, that from Eber to Abraham, (by whom the reckoning of +the genealogy was cut off from Eber, and entailed to the name of +Abraham,) all the children of Eber were, as it were, the disciples +of Shem, for he lived awhile after Abraham. His doctrine therefore +they might profess, though possibly with some mixture of those +inventions that came in among men afterwards; which I think were +at the greatest about Abraham's time. Besides, he shews by this, +that the other children of Shem, as Elam, Asshur, Lud and Aram, +with Uz, Hul, Gether and Mash, went away with Nimrod, and the rest +of that company, into idolatry, tyranny and other profaneness; so +that only the line from Shem to Eber, and from thence to Abraham, +&c. were the visible church in those days. + +"The brother of Japheth." So he was of Ham, but because Ham was +cut off for his wickedness to his father, therefore both Shem and +Japheth did hold him in abomination, and would not own that relation +that before was between them, especially in things pertaining to +the kingdom of God, and of Christ: Wherefore the Holy Ghost also, +in reckoning up the kindred of Shem, excludeth Ham the younger +brother, and stops after he had mentioned Japheth: "The brother +of Japheth the elder." + +"Unto him were children born," unto Shem also. Unto him were +children born: The Holy Ghost doth secretly here, as he did before +in the generation of Seth, insinuate a wonder. For considering the +godliness of Shem, and the ungodliness of Ham, and the multitude +of his tyrannical brood, it is a wonder that there should such a +thing as the offspring of Shem be found upon the face of the earth. +For I am apt to think that Shem, with his posterity, did testify +against the actions of Nimrod; as also against the children of +Ham, in their wickedness and rebellion against the way of God; as +may be hinted after. Wherefore he, with his seed, were in jeopardy, +among that tumultuous generation. Yet God preserved him and his +seed upon the face of the earth. For let the number and wickedness +of men be never so great in the world, there must be also a church, +by whose actions the ways of the wicked must be condemned. + +Ver. 22. "The children of Shem; Elam, and Asshur, and Arphaxad, +and Lud, and Aram." + +These children were born unto Shem: The book of Chronicles mentions +four more, as Uz, and Hul, and Gether, Meshech, or Mash; but these +were the natural sons of Aram, Shem being only their father's +father. + +Elam and Asshur, as also Lud and Aram, notwithstanding they were +the sons of Shem, struck off, as I think, with Nimrod, and left +their father, for the glory of Babel; yea, they had a province +there in the days of Daniel (8:2). Wherefore great judgments are +threatened against Elam; as, That Elam shall drink the cup of God's +fury: That their bow shall be broken: That God would bring upon +him the four winds (Jer 49:36). And, That there should be no nation +whither the captives of Elam should not come: Yet God would save +them in the latter days (v 39). + +As for Lud although through the wickedness of his heart he forsook +his father Shem, and so the true religion; yet a promise is made +of his conversion, when God calls home the children of Japheth, +and persuadeth them to dwell in the tents of Shem. "I will set +a sign among them [saith God,] and I will send those that escape +of them, unto the nations to Tarshish, Pul and Lud,--to Tubal and +Javan, to the isles afar off, that have not heard my fame" (Isa +66:19). Yea, thus it shall be, although they were once the soldiers +of the adversaries of the church, and bare the shield and helmet +against her (Eze 27:10). Of Asshur I have spoken before. Aram became +also an heathen, and dwelt among the mountains of the east: Out +of him came Balaam the soothsayer that Balak sent for, to curse +the children of Israel (Num 23:7). + +In Arphaxad, though he was not the eldest, remained the line that +went from Abraham to David; and from him to Jesus Christ (Luke +3:36). + +Ver. 23. "And the children of Aram; Uz, and Hul, and Gether, and +Mash." + +Uz went also off from Shem, but yet good men came from his loins; +for Job himself was of that land (Job 1:1). Yet the wrath of God +was threatened to go forth against them, because they had a hand +in the persecution of the children of Israel, &c. (Jer 25:20; Lam +4:21). + +Ver. 24, 25. "And Arphaxad begat Salah; and Salah begat Eber. And +unto Eber were born two sons: the name of one was Peleg; for in +his days was the earth divided; and his brother's name was Joktan." + +This Eber was a very godly man, the next after Shem that vigorously +stood up to maintain religion. Two things are entailed upon him to +his everlasting honour: First, The children of God, even Abraham +himself, was not ashamed to own himself one of this man's disciples, +or followers; and hence he is called Abraham the Hebrew, or Ebrew +(Gen 14:13). Joseph also will have it go there: I was stolen (said +he) out of the land of the Hebrews (Gen 40:15). Nay, the Lord God +himself, to show how he honoured this man's faith and life, doth +style himself the God of his fathers, to wit, the God of the +Hebrews, the Lord God of the Hebrews (Exo 3:18; 7:16; 9:1,13). +Secondly, This was the man that kept that language with which Adam +was created, and that in which God spake to the fathers of old, +from being corrupted and confounded by the confusion of Babel; +and therefore it is for ever called his, the Hebrew tongue (John +5:2; 19:13,20), the tongue in which Christ spake from heaven to +and by Saul (Acts 21:40; 22:2; 26:14). This man therefore, was +a stiff opposer of Nimrod; neither had he a hand in the building +of Babel; for all that had, had their language confounded by that +strange judgment of God. + +"And unto Eber were born two sons: the name of the one was Peleg, +[or Division,] for in his days was the earth divided; and his +brother's name was Joktan." This division, in mine opinion, was +not only that division that was made by the confusion of tongues, +but a division also that was made among men by the blessed doctrine +of God, which most eminently rested in the bosom of Shem and +Eber, neither of which had their hands in the monstrous work.[47] +Wherefore, as Eber by abstaining kept entire the holy language; so +Shem, to shew that he was clear from this sin also, is by the Holy +Ghost called, "The father of all the children of Eber." Implying, +that Eber and Shem did mightily labour to preserve a seed from +the tyranny and pollution of Nimrod and Babel; and by that means +made a division in the earth; unto whom because the rebels would +not adhere, therefore did God the Lord smite them with confusion +of tongues, and scatter them abroad upon the face of all the earth. + +Ver. 26. "And Joktan begat Almodad, and Sheleph, and Hazarmaveth, +and Jerah." + +Here again he hath left the holy line, which is from Eber to +Abraham, and makes a stop upon Joktan's genealogy, and so comes +down to the building of Babel. + +Ver. 27-30. "These therefore begat Joktan": He also begat "Hadoram, +and Uzal, and Diklah, and Obal, and Abimael, and Sheba; and Ophir, +and Havilah, and Johab: All these were the sons of Joktan.--And +their dwelling was from Mesha, as thou goes, unto Sephar a mount +of the east." + +Ver. 31. "These are the sons of Shem, after their families, after +their tongues, in their lands, after their nations." + +Moses, as I said, by this relation, respecteth, and handleth chiefly +those, or them persons, who were at first the planters of the world +after the flood; leaving the church, or a relation of that, and +its seed, to be discoursed after the building of Babel, unto the +tenth verse of the next chapter. Hence methinks one might gather, +that these above mentioned, whose genealogies are handled at +large, as the families of Japheth, of Ham, and Joktan are, were +both, in their persons and offsprings engaged (some few only +excepted, who might adhere to Noah, Shem, and Eber) in that foul +work, the building of Babel. Now that which inclineth me thus to +think, it is because immediately after their thus being reckoned +by Moses, even before he taketh up the genealogy of Shem, he +bringeth in the building thereof; the which he not only mentioneth, +but also enlargeth upon; yea, and also telleth of the cause of +the stopping of that work, before he returneth to the church, and +the line that went from Shem to Abraham. + +Ver. 32. "These are the families of the sons of Noah after their +generations, in their nations: and by these were the nations divided +in the earth after the flood." + +CHAPTER XI. + +Ver. 1. "And the whole earth was of one language, and of one +speech." + +Moses having thus briefly passed through the genealogies of +Japheth, Ham, and Joktan; in the next place he cometh to shew us +their works which they had by this time engaged to do; and that +was, to build a Babel, whose tower might reach to heaven. Now, +in order to this their work, or rather to his relation thereof, +he maketh a short fore-speech, which consisteth of two branches. +The first is, That now they had all one language or lip.[48] The +other was, That they yet had kept themselves together, either +resting or walking, as an army compact. An excellent resemblance +of the state of the church, before she imagined to build her +a Babel. For till then, however one might outstrip another in +knowledge and love; yet so far as they obtained, their language +or lip was but one. Having but one heart, and one soul, they with +one mouth did glorify God, even the Father. + +"And the whole earth was of one language." By these words therefore, +we may conceive the reason why so great a judgment as that great +wickedness, Babel, should be contrived, and endeavoured to be +accomplished. The multitude was one. Not but that it is a blessed +thing for the church to be one: as Christ saith, "My beloved is +but one" (John 17:11). But here was an oneness, not only in the +church, but in her mixing with the world. The whole earth, among +which, as I suppose, is included Noah, Shem, and others; who +being overtopt by Nimrod, the mighty hunter, might company with +him until he began to build Babel. Therefore it is said in the +next verse, that they companied together from the east, to the +land of Shinar. + +Hence note, That the first and primitive churches were safe and +secure, so long as they kept entire by themselves; but when once +they admitted of a mixture, great Babel, as a judgment of God, was +admitted to come into their mind. + +Ver. 2. "And it came to pass, as they journeyed from the east, that +they found a plain in the land of Shinar; and they dwelt there." + +By these words, we gather, that the first rest of Noah, and so +the inhabiting of his posterity, was still eastward from Babylon, +towards the sun rising. + +But to gospelise: They journeyed from the east: and so consequently +they turned their backs upon the rising of the sun. So did also +the primitive church, in the day when she began to decline from +her first and purest state. Indeed, so long as she kept close to +the doctrine and discipline of the gospel, according to the word +and commandment of the Lord Jesus, then she kept her face still +towards the sun rising: According to the type in Ezekiel, who saith +of the second and mystical temple, Her fore front, or face, did +stand towards the east (47:1). Also he saith, when he saw the glory +of God, how it came unto this temple, it came from the way of the +east (43:2). Their journeying therefore from the east, was, their +turning their backs upon the sun. And to us, in gospel times, it +holdeth forth such a mystery as this: That their journey was thus +recorded, to show they were now apostatized; for assuredly they +had turned their back upon the glorious Sun of Righteousness, as +upon that which shineth in the firmament of heaven. + +"They found a plain in the land of Shinar." Shinar is the land of +Babylon (Dan 1:2; Zech 5:11), as those scriptures in the margin +declare. + +"They found a plain." Or, place of fatness and plenty, as usually +the plains are; and are, upon that account, great content to our +flesh: This made Lot separate from Abraham, and choose to dwell with +the sinners of Sodom; why, the country was a plain, and therefore +fat and plentiful, even like the garden of the Lord, and the land +of Egypt. Here therefore they made a stop; here they dwelt and +continued together. A right resemblance of the degenerators' +course in the days of general apostacy from the true apostolical +doctrine, to the church of our Romish Babel. So long as the church +endured hardship, and affliction, she was greatly preserved from +revolts and backslidings; but after she had turned her face from +the sun, and had found the plain of Shinar; that is, the fleshly +contents that the pleasures, and profits, and honours of this world +afford; she forgetting the word and order of God, was content, +with Lot, to pitch towards Sodom; or, with the travellers in the +text, to dwell in the land of Babel. + +Ver. 3. "And they said one to another, Go to, let us make brick, +and burn them thoroughly [and burn them to a burning]. And they +had brick for stone, and slime had they for mortar." + +Now they being filled with ease and plenty, they begin to lift +up the horn, and to consult one with another what they were best +to do: Whereupon, after some time of debate, they came to this +conclusion, That they would go build a Babel. + +"And they said one to another, Go to." This manner of phrase is +often used in scripture; and is some times, as also here, used to +show, That the thing intended, must come to pass, what opinion or +contradiction to the contrary soever there be. It argueth that a +judgment is made in the case, and proceedings shall be accordingly. +Thus it is also to be taken in Judges 7:3; Ecclesiastes 2:1; Isaiah +5:5; James 5:1, &c. Wherefore it shows, that these men had cast +off the fear of God, and, like Israel in the days of the prophet +Jeremiah, they resolved to follow their own imagination, let God +or his judgments speak never so loud to the contrary. And so indeed +he says of them at verse the sixth: "And this they begin to do: +[saith God] and now nothing will be restrained from them." + +This is all Mr. Bunyan hath writ of this EXPOSITION, as we perceive +by the blank paper following the manuscript.[49] + + +FOOTNOTES: + + +[1]Although no mortal mind can by searching find out the Almighty to +perfection, yet Bunyan's views of the Divine Being is an approach +to perfection. It is worthy the pen of the most profound Christian +philosopher.--Ed. + +[2]The more extensive our inquiries are into the wonders of +creation, the more deeply will our souls be humbled. The answer to +the inquiry, "What is man?" can then, and only then, be made in +the language of Isaiah, "Nothing--vanity--a drop of a bucket--the +small dust of the balance," 40:15.--Ed. + +[3]How sad, but true, is this type of many governments, especially +of the olden times; the strong devour the weak--strong in person or +by subtilty, or by combination. Should this earth ever be blessed +with a Christian government, the governors will exclusively seek +the welfare and happiness of the governed.--Ed. + +[4]This is one of those beautiful discoveries which modern geology +fully confirms. The earth is created, matured, prepared and fitted +for him, before man is created. That modern popular work, "The +Vestiges of Creation," elucidates the same fact from the phenomena +of nature: but the philosopher who wrote that curious book little +thought that these sublime truths were published more than a century +and a half ago, by an unlettered mechanic, whose sole source of +knowledge was his being deeply learned in the holy oracles. They +discover in a few words that which defies centuries of philosophic +researches of the most learned men. A wondrous book is God's +Book!--Ed. + +[5]In what pointed language are these solemn warnings put. Reader, +in the sight of god, let the heart-searching inquiry of the +apostle's be yours; Lord, is it I? + +[6]Bunyan beautifully illustrates this view of divine truth +in his controversy with Edward Fowler, Bishop of Gloucester. See +"The Defence of the Doctrine of Justification by Faith in Jesus +Christ."--Ed. + +[7]Christian, you are specially cautioned to "beware of the +flatterer." The Pilgrim's Christian and Hopeful forgot the caution, +and "a man black of flesh but covered with a very light robe, +caught them in his net, and they were chastised sore."--Ed. + +[8]Much allowance must be made for the state of female education in +Bunyan's days. Every effort was made to keep women in subordination--a +mere drudging, stocking mending help meet for man. Now we feel +that the more highly she is cultivated, the more valuable help she +becomes, and that in intellect she is on a perfect equality with +man.--Ed. + +[9] "And sensed." Not now used as a verb. The meaning is, that Eve, +instead of instantly rejecting the temptation, because contrary +to God's command, she reasoned upon it, and sought counsel of her +carnal senses.--Ed. + +[10]This passage would have done honour to Bishop Taylor, or any +one of our best English writers. How blessed are we, if our eyes +have been thus painfully opened to see and feel the awful state +into which sin plunges us.--Ed. + +[11]How solemn are these awful facts, and how impressively does +Bunyan fix them on our hears. As Adam and Eve attempted to hide +their guilt and themselves by fig-leaves and bushes, so does man +now endeavour to screen his guilt from the omniscient eye of God +by refuges of lies, which, like the miserable fig-leaf apron, will +be burnt up by the presence of God. Oh, sinner! seek shelter in +the robe of the Redeemer's righteousness; the presence of your God +will add to its lustre, and make it shine brighter and brighter.--Ed. + +[12]The remaining words of this alarming verse are very striking, +"Though they be hid from my sight in the bottom of the sea, thence +will I command the serpent, and he shall bite them." Oh, sinner! +whither can you flee from the punishment of sin, but to the Saviour's +bosom? Leave your sins and fly to him; that almighty eternal refuge +is open night and day.--Ed. + +[13]How art thou fallen, oh Adam! thus to lay the blame of thy +sin upon God,--"the woman whom thou gavest me," she tempted me. +Well does Bunyan term these defences--pitiful fumbling speeches, +faulteringly made. How would the glorified spirits of Adam and Aaron +embrace him, when he entered heaven, for such honest dealing.--Ed. + +[14]A decided Christian cannot obey human laws affecting divine +worship. All such are of Antichrist; "Ye cannot obey God and +mammon." God requires an undivided allegiance.--Ed. + +[15]Genevan or Puritan version. + +[16]Many are the anxieties, sorrows, and pains, that females undergo, +from which man is comparatively exempt. How tenderly then ought +they to be cherished.--Ed. + +[17]Most married men find this to be an exceedingly difficult +duty. There are few Eves but whose dominant passion is to rule a +husband. Perhaps the only way to govern a wife is to lead her to +think that she rules, while in fact she is ruled. One of the late +Abraham Booth's maxims to young ministers, was, If you would rule +in your church, so act as to allow them to think that they rule +you.--Ed. + +[18] "By themselves." This does not mean without human company, but +"without divine aid," without the sanction and presence of God.--Ed. + +[19]There is no error more universal, nor more fatal, than that which +Bunyan here, as well as in other of his treatises, so admirably +elucidates and explodes. No sooner does a poor sinner feel the +necessity of flying from the wrath to come, than Satan suggests +that some good works must be pleaded, instead of casting the soul, +burthened with sin, upon the compassion of the Lord, and pleading +for unconditional mercy. Good works must flow from, but cannot be +any cause of grace.--Ed. + +[20]Adversaries to Christ and his church, although professing to +be Christians; worshipping according to "the traditions of men," +and putting the saints into wretched prisons, and to a frightful +death. An awful state of self-delusion; how Cain-like!--Ed. + +[21]If it be asked, Why take your unregenerate children, and invite +the ungodly, to the place of worship? Our answer is, THERE the Lord +is pleased to meet with sinners--convince, convert, and purify +them--giving them a good hope that their persons and services are +accepted.--Ed. + +[22]How awfully is this illustrated by acts of uniformity. If it +be lawful to pass such acts, it must be requisite and a duty to +enforce them. It was this that filled Europe with tears, and the +saints with anguish, especially in Piedmont, France, and England. +Mercifully, the tyrant Antichrist's power is curtailed.--Ed. + +[23]How solemn are these injunctions, and how opposed to the violent +conduct of mankind. A most appalling murder has been committed;--a +virtuous and pious young man is brutally murdered by his +only brother:--what is the divine judgment? If any man kill him, +vengeance shall be taken on him sevenfold: set a mark upon +him--drive him from the abodes of man--shut him up in a cage like +a wild beast--but shed not his blood.--Ed. + +[24]When Bunyan was in prison, under sentence to be hung, all his +thoughts were, not how to escape, but, how so to suffer as to +glorify God; "I thought with myself if I should make a scrabbling +shift to clamber up the ladder, yet I should either with quaking +or other symptoms of faintings, give occasion to the enemy to +reproach the way of God and his people for their timorousness. +This, therefore, lay with great trouble upon me, for, methought, I +was ashamed to die with a pale face and tottering knees for such +a cause as this."--Grace Abounding, No. 334.--Ed. + +[25]Bunyan has taken the meaning of all these Scripture names from +the first table to the Genevan or Puritan version, vulgarly called +"The Breeches Bible," as invaluable translation.--Ed. + +[26]Bunyan, after suffering much, and witnessing the cruel havoc +made with the church of God in his time, fell asleep in peace on the +eve of the glorious revolution;--while many of his cotemporaries +did, he did not "live to see it." He died August 31, 1688--as +James the Second fled and lost his crown on the 11th of December +following.--Ed. + +[27] "And yet there is room." As in Christ, the ark of his church, +so it was in Noah's ark. The best calculations, allowing eighteen +inches to a cubit, show that the ark was capable of receiving many +more than this selection from all the animals now known, together +with their requisite provender. Dr. Hunter estimated the tonnage +at 42,413 tons measurement.--Ed. + +[28]How astonishing is the fact, that man dares to introduce +his miserable inventions to deform the scriptural simplicity +of divine worship; as if HE who make all things perfect, had, +in this important institution, forgotten to direct the use of +liturgies--organs--vestments--pomps and ceremonies. When will man, +with child-like simplicity, follow gospel rules?--Ed. + +[29]How mysterious are God's ways: some animals of every kind are +saved, and all the rest destroyed. So throughout every age some +animals have been treated with kindness, and others of the same +species cruelly maltreated. Can those who stumble at the doctrine +of election, account for this difference. Reason must submit with +reverence to the voice of Christ; "What I do, thou knowest not +NOW; but thou shalt know hereafter."--Ed. + +[30] "Item," a new article added; a caution or warning.--Ed. + +[31]Every edition, but the first, has left out Noah's sons!! from +the ark, while they all put in his sons' wives.--Ed. + +[32]They perish in sight of a place of security which they cannot +reach; they perish with the bitter remorse of having despised and +rejected the means of escape, like the rich man in hell, whose +torment was grievously augmented by the sight of Lazarus, afar +off, in the bosom of Abraham.--Ed. + +[33]Calmet says, "Apres que l'Arche eut fait le tour du monde +pendant l'espace de six mois."--Supplement to Dictionary. He gives +no authority for this improbable notion.--Ed. + +[34] "A graceless clergy"!! So numerous as to cover the ground of +our land!! How awful a fact--taking the name of God on polluted +lips, and professing to teach what they do not comprehend. Men in +a state of rebellion against heaven, calling upon others to submit +to God's gospel. Solemn hypocrites, fearful will be your end.--Ed. + +[35]This should prompt every professing Christian to self-examination--Am +I of the raven class, or that of the dove? May my heart, while +trembling at the thought that there are ravens in the church, +appeal to the heart-searching God, "Lord, is it I?"--Ed. + +[36]This may have suggested an idea to Bunyan in writing the second +part of his Pilgrim. In the battle between Great Heart and Giant +Maul the sophist, after an hour's hard fighting, "they sat down +to rest them, but Mr. Great Heart betook him to prayer. When they +had rested them, and taken breath, they both fell to it again."--Ed. + +[37]Instead of progressing to the meridian sunshine of Christianity, +they have retrograded to a darker gloom than the twilight of Judaism. +Still, some vestiges of knowledge remain--some idea of a future +state, and of sacrifice for sin. Christian, how blessed art thou! +How ought your light to shine among men, to the glory of your +heavenly Father!--Ed. + +[38] "The beginning," the foundation; that which is essential to the +existence, as, "The fear of the Lord is the beginning of wisdom." +Take away the fear of the Lord, and this heavenly wisdom ceaseth +to exist.--Ed. + +[39]That absurd jumble, called "The Koran," mentions a fourth son +of Noah, named Kinan, who refused to enter the ark with his family, +preferring to trust them on the top of a mountain, where they all +perished. See the chapter entitled "Hod."--Ed. + +[40]Faithful is the record of Holy Writ. No excuse is offered for +the sin of this great patriarch. Grapes eaten from the vine, or +after having been dried, are nutritious, like grain from the ear +of corn; pressed out and fermented, they lose that nutriment--acquire a +fiery force--mount to the brain--lead reason captive--and triumphs +over decency: the most enlightened man becomes the savage.--Ed. + +[41]To prick--to incite--to spur--to dress oneself for show; thus it +was commonly used in Bunyan's time, but in this sense has become +obsolete.--Ed. + +[42]To resent--to consider as an injury or affront--to take ill.--Ed. + +[43]How dreadfully was this exemplified in the cruelties perpetrated +on the dissenters in the valleys of Piedmont, and on the English +dissenters in the reign of Mary, of Elizabeth, and of the Stuarts.--Ed. + +[44] "The hunting tribes of air and earth, Respect the brethren of +their birth; The eagle pounces on the lamb; The wolf devours the +fleecy dam; Even tiger fell, and sullen bear, Their likeness and +their lineage spare. Man only mars this household plan, And turns +the fierce pursuit on man; Since Nimrod, Cush's mighty son, At +first the bloody game begun." Scott's Rokeby + +[45]Great allowances might be made for Bunyan's severe language +with respect to state interference in matters of faith and worship, +because he so cruelly suffered by it in his own person. But had he +escaped persecution, the same awful reflections are just and true. +If a Christian monarchy robs, imprisons, and murders dissenters, +surely a Mohammedan state may do the same to all those who refuse +to curse Christ and bless Mahomet. Bunyan appears to consider +that the great wickedness of man which caused the flood arose from +the state interfering with faith and worship. This is certainly a +fruitful source of those dreadful crimes, hypocrisy and persecution, +but whether it was the cause of that awful event, the flood, or +of that splendid absurdity, the tower of Babel, the reader must +judge for himself.--Ed. + +[46]First Rome, then the Greek and Russian church; then Henry the +VIII and the church over which that lascivious monster was the +supreme head; then the Lutheran church of Germany and Holland; and +then...How admirably true is the genealogy of Antichrist as drawn +out by Bunyan.--Ed. + +[47] "That monstrous work," the attempting to build the tower of +Babel.--Ed. + +[48] "Language or lip." A lip, is also used for speech. In the +figurative language, "of one lip," means that they all spoke one +language; so in Job 11:2, literally, "a man of lips," is translated +"a man full of talk."--Ed. + +[49]That Bunyan intended to have continued this commentary there can +be no doubt, not only from the abrupt termination of his labours, +and the blank paper following the manuscript, but from an observation +he makes on the sabbath--the sabbath of years, the jubilee, &c., +"of all which, more in their place, IF GOD PERMIT." See Genesis +2:3.--Ed. + +*** + +A HOLY LIFE THE BEAUTY OF CHRISTIANITY: or, AN EXHORTATION TO +CHRISTIANS TO BE HOLY. BY JOHN BUNYAN. + +Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] + +London, by B. W., for Benj. Alsop, at the Angel and Bible, in the +Poultrey. 1684. + + +THE EDITOR'S ADVERTISEMENT. + +This is the most searching treatise that has ever fallen under +our notice. It is an invaluable guide to those sincere Christians, +who, under a sense of the infinite importance of the salvation of +an immortal soul, and of the deceitfulness of their hearts, sigh +and cry, "O Lord of hosts, that judgest righteously, that triest +the reins (most secret thoughts) and the heart.' "Try MY reins and +my heart.' for it is deceitful above all things, and desperately +wicked: who can know it? I the Lord search the heart, I try the +reins, even to give every man according to his ways, and according +to the fruit of his doings.' He, in whose heart the Holy Spirit +has raised the solemn inquiry, What must I do to be saved?' flies +from his own estimate of himself, with distrust and fear, and +appeals to an infallible and unerring scrutiny. Search me, O God, +and know my heart: try me, and know my thoughts: And see if there +be any wicked way in me, and lead me in the way everlasting.' +Reader, are you desirous of having your hopes of pardon, and of +heaven, weighed in the unerring balances of the sanctuary; while +you are yet in a state of probation? Meditate and ponder over +this faithful little work. If accompanied by the Divine blessing, +it will test your faith and practice in the crucible and by the +fire of God's word. It is intended to turn your spirit inside +out--to lay bare every insidious enemy that may have crept in and +lie lurking in the walls of Mansoul. It exhibits sin in all its +hideous deformity, stript of its masquerade and disguises; so that +it appears, what it really is, the great enemy to human happiness. +It is calculated to stir up our pure minds to incessant vigilance, +lest we should wander upon tempting, but forbidden paths; and be +caught by Giant Despair, to become the object of his cruelty in +Doubting Castle. + +This work was first published in 1684, in a pocket volume, +comprising nine sheets duodecimo; but became so rare, as to have +escaped the researches of Wilson, Whitefield, and other editors +of the collected works of Mr. Bunyan,--until about the year 1780, +when it was first re-published in an edition of his works, with +notes, by Mason and Ryland. The evident object of this treatise +was to aid Christian efforts, under the Divine blessing, in +stemming the torrent of iniquity, which, like an awful flood, was +overspreading this country. The moral and religious restraints, +which the government under the Commonwealth had imposed, were +dissolved by the accession of a debauched prince to the throne of +England; a prince who was bribed, to injure or destroy the best +interests of the country, by the voluptuous court of France. He +had taken refuge there from the storm; and had been defiled and +corrupted beyond ordinary conception. The king and his court were +surrounded by pimps, panders, courtesans, and flatterers. The +example of the court spread throughout the country--religion became +a jest and laughing-stock; and those who were not to be cajoled +out of their soul's eternal happiness--whose vital godliness +preserved them in the midst of such evil examples and allurements, +were persecuted with unrelenting rigour. The virtuous Lord +William Russel, and the illustrious Sydney, fell by the hands of +the executioner: John Hampden was fined forty thousand pounds. +The hand of God was stretched out. An awful pestilence carried +off nearly seventy thousand of the inhabitants of London. In the +following year, that rich and glorious city, with the cathedral--the +churches--public buildings-and warehouses, replenished with +merchandise--were reduced to ashes. The Dutch fleet sailed up the +Thames and threatened destruction to our navy, and even to the +government,--filling the court and country with terror. Still +profligacy reigned in the court and country--a fearful persecution +raged against all who refused to attend the church service. Thousands +perished in prison, and multitudes were condemned to expatriate +themselves. The timid and irresolute abandoned the faith,--desolation +spread over the church of God. At this time, at imminent risk, John +Bunyan not only fearlessly preached, but published his faithful +Advice to Sufferers;' which was immediately followed by this +important work, calling upon every one who named the name of +Christ, 'at all hazards, to depart from iniquity.' They were words +in season,' and were good,' like apples of gold in pictures of +silver.' (Prov. 25:11) + +The contrast in public manners must have been painfully felt by +one, who had seen and enjoyed the general appearances, and doubtless +many real proofs of piety, which prevailed under the protectorate +of Cromwell. He was now called to witness the effects of open +and avowed wickedness among governors and nobles, by which the +fountains of iniquity were opened up, and a flood of immorality let +loose upon all classes; demoralizing the nation, and distressing +the church. It must have been difficult to form any thing like +an accurate estimate of the number of those who abandoned their +Christian profession. The immoral conduct of one bad man is more +conspicuous than the unobtrusive holiness of ninety-nine good men; +more especially, when a professor becomes profane. Thus Bunyan +argues, 'One black sheep is quickly espied among five hundred +white ones, and one mangey one will soon infect many. One also, +among the saints, that is not clean, is a blemish to the rest, +and as Solomon says, 'One sinner destroyeth much good.' p. 527. It +is more congenial to our fallen nature to notice, and be grieved +with, evil conduct, than it is to rejoice over that excellence +which may cast the observer into the shade; besides the jaundiced +fear that good works may arise from improper motives. These principles +equally applied to the state of society under the Presbyterian +government: but when the restoration to the old system took place, +so vast a change passed over society, like a pestilence, 'that sin, +through custom, became no sin. The superfluity of naughtiness,' +says Bunyan, 'is at this day become no sin with many.' p. 509. +'There are a good many professors now in England that have nothing +to distinguish them from the worst of men,' but their praying, +reading, hearing of sermons, baptism, church fellowship, and +breaking of bread. Separate them but from these, and every where +else they are as black as others, even in their whole life and +conversation.' p. 508. 'It is marvellous to me to see sin so high +amidst the swarms of professors that are found in every corner +of this land.' If the conduct of many professors were so vile, as +there can be no doubt but that it was, how gross must have been +that of the openly profane? It accounts for the wicked wit and +raillery of Hudibras, when so many professors threw off the mask +and gloried in their hypocrisy--Butler shut his eyes to the cruel +sufferings of thousands who perished in jails, the martyrs to the +sincerity of their faith and conduct. The falling away was indeed +great; and Bunyan, with all earnestness, warns his readers that, +'To depart from iniquity is to shun those examples, those beastly +examples to drunkenness--to whoredom--to swearing--to lying--to +stealing--to sabbath-breaking--to pride--to covetousness--to +deceit--to hypocrisy, that in every corner of the country present +themselves to men.' p. 517. 'O the fruits of repentance thick sown +by preachers, come up but thinly! Where are they found? Confession +of sin, shame for sin, amendment of life, restitution for cozening, +cheating, defrauding, beguiling thy neighbour,--where shall these +fruits of repentance be found? Repentance is the bitter pill, +without the sound working of which, base and sinful humour rest +unstirred, unpurged, undriven out of the soul.' p. 519. + +'I would not be austere,' said Bunyan, 'but were wearing of gold, +putting on of apparel, dressing up houses, decking of children, +learning of compliments, boldness in women, lechery in men, wanton +behaviour, lascivious words, and tempting carriages, signs of +repentance; then I must say, the fruits of repentance swarm in our +land.' 'The tables of God's book are turned upside down. Love, +to their doctrine, is gone out of the country.' 'Love is gone, and +now coveting, pinching, griping, and such things, are in fashion; +now iniquity abounds instead of grace, in many that name the name +of Christ.' p. 529, 520. 'Alas! alas! there is a company of half +priests in the world; they dare not teach the people the whole +counsel of God, because they would condemn themselves, and their +manner of living in the world: where is that minister now to +be found, that dare say to his people, walk as you have me for +an example, or that dare say, what you see and hear to be in me, +do, and the God of peace shall be with you.' p. 520. Such was the +general character of the parish priests, after the black Bartholomew +Act had driven the pious and godly ministers from the parish +churches. It is almost a miracle that Bunyan escaped persecution +for his plain dealing. We cannot wonder, that under such teachers, +'Christians learned to be proud one of another, to be covetous, +to be treacherous, and false, to be cowardly in God's matters, to +be remiss and negligent in christian duties, one of another.' p. +525. A scandal was thus brought upon religion. 'Upon this I write +with a sigh; for never more than now. There is no place where the +professors of religion are, that is free from offence and scandal. +Iniquity is so entailed to religion, and baseness of life to the +naming the name of Christ, that 'All places are full of vomit and +filthiness.' 'Ah! Lord God, this is a lamentation, that a sore +disease is got into the church of God.' p. 529. It was a period +when a more awful plague raged as to morals and religion, than +that which, about the same time, had ravaged London with temporal +death--the plague of hypocrisy--of naming the name of Christ, and +still living in sin. 'Hypocrisies are of that nature, that they +spread themselves over the mind as the leprosy does over the body. +It gets in the pulpit, in conference, in closets, in communion of +saints, in faith, in love, in repentance, in zeal, in humility, +in alms, in the prison, and in all duties, and makes the whole a +loathsome stink in the nostrils of God.' p. 538 These licentious +times, in which we live, are full of iniquity.' p. 539. 'They change +one bad way for another, hopping, as the squirrel, from bough to +bough, but not willing to forsake the tree,--from drunkards to be +covetous, and from that to pride and lasciviousness--this is a grand +deceit, common, and almost a disease epidemical among professors.' +p. 532. 'The sins of our day are conspicuous and open as Sodom's +were; pride and covetousness, loathing of the gospel, and contemning +holiness, have covered the face of the nation.' p. 534. The infection +had spread into the households of professors. 'Bless me, saith a +servant, are those the religious people! Are these the servants +of God, where iniquity is made so much of, and is so highly +entertained! And now is his heart filled with prejudice against +all religion, or else he turns hypocrite like his master and +his mistress, wearing, as they, a cloak of religion to cover all +abroad, while all naked and shameful at home.' p. 536. 'He looked +for a house full of virtue, and behold nothing but spider-webs; +fair and plausible abroad, but like the sow in the mire at home.' +The immoral taint infected the young. '0! it is horrible to +behold how irreverently, how easily, and malapertly, children, +yea, professing children, at this day, carry it to their parents; +snapping and checking, curbing and rebuking of them, as if they +had received a dispensation from God to dishonour and disobey +parents.' p. 535. 'This day, a sea and deluge of iniquity has +drowned those that have a form of godliness. Now immorality shall, +with professors, be in fashion, be pleaded for, be loved and more +esteemed than holiness; even those that have a form of godliness, +hate the life and power thereof, yea, they despise them that are +good.' p. 543. + +This melancholy picture of vice and profligacy was drawn by one +whose love of truth rendered him incapable of deceit or of +exaggeration. It was published at the time, and was unanswered, +because unanswerable. It was not painted from imagination by an +ascetic; but from life by an enlightened observer--not by the poor +preaching mechanic when incarcerated in a jail for his godliness; +but when his painful sufferings were past--when his Pilgrim, +produced by the folly of persecutors, had rendered him famous through +Europe--when his extraordinary pulpit talents were matured and +extensively known, so that thousands crowded to hear him preach--when +his labours were sought in London and in the country--when his +opportunities of observation had become extended far beyond most of +his fellow-ministers. The tale is as true as it is full of painful +interest. The causes of all this vice are perfectly apparent. +Whenever a government abuses its powers by interfering with divine +worship--by preferring one sect above all others; whether it be +Presbyterian, Independent, or Episcopalian--such a requiring the +things that are God's to be rendered unto Caesar, must be the +prolific source of persecution, hypocrisy, and consequent immorality +and profaneness. The impure process of immorality as checked by +the rival labours of all the sects to promote vital godliness. +Can we wonder that such a state of society was not long permitted +to exist? In three troublous years from the publication of this +book, the licentious monarch was swept away by death, not without +suspicion of violence, and his besotted popish successor fled to +die in exile. An enlightened monarch was placed upon the vacant +throne, and persecution was deprived of its tiger claws and teeth +by the act of toleration. + +However interesting to the christian historian, and humbling to +human pride, the facts may be which are here disclosed; it was +not the author's intention thus to entertain his readers. No; this +invaluable tract has an object in view of far greater importance. It +is an earnest, affectionate, but pungent appeal to all professors +of every age, and nation, and sect, to the end of time. The +admonition of the text is to you, my reader, and to me; whether +we be rich or poor, ministers or ministered unto, it comes home +equally to every heart, from the mightiest potentate through +every grade of society to the poorest peasant. May the sound ever +reverberate in our ears and be engraven upon our hearts, 'Let +every one that nameth the name of Christ depart from iniquity.' + +The analysis of this book exhibits--How solemn a thing it is to name +the name of Christ, as the author and finisher of our faith--God +manifest in the flesh, to bear the curse for us, and to work out +our everlasting salvation. The hosts of heaven rejoice over the +penitent sinner ransomed from the pit of wrath. Is it possible for +the soul that has escaped eternal burnings--that has experienced +the bitterness and exceeding sinfulness of sin--that has felt the +misery of transgression--that has been brought up out of that deep +and horrible pit--to backslide and plunge again into misery, with +his eyes open to see the smoke of their torments ascending up +before him? Is it possible that he should heedlessly enter the +vortex, and be again drawn into wretchedness? Yes; it is alas too +true. Well may the Lord, by his prophet, use these striking words, +'Be astonished, O ye heavens, at this, and be horribly afraid, +be ye very desolate, saith the Lord. For my people have committed +two evils; they have forsaken me, the fountain of living waters, +and hewed out broken cisterns, that can hold no water.' (Jer. +2:12,13) + +The extreme folly of such conduct would render the fact almost +incredible, did we not too frequently witness it in others, and +feel it in our own hearts. This volume places these facts plainly +before us, and affectionately exhorts us to be watchful, and +diligently to inquire into the causes of such evil, and the remedies +which ought to be applied. It shews us the great varieties that +are found in the tempers and qualities of God's children, in words +calculated to make an indelible impression. + +'But in this great house of God there will not only be golden and +silver Christians, but wooden and earthly ones. And if any man +purge himself from these [earthly ones], from their companies and +vices, he shall be a vessel to honour, sanctified, and meet for +the masters use, and prepared for every good work.' p. 518 Bunyan +earnestly cautions his readers to constant watchfulness, 'for sin +is one of the most quick and brisk things that are.' p. 515. And +jealousy over ourselves, lest our hearts should deceive us. 'The +young man in the gospel that cried to Christ to shew him the way +to life, had some love to his salvation; but it was not a love that +was strong as death, cruel as the grave, and hotter than coals of +juniper.' (Song 8:6) It cost nothing--no self denial, no sacrifice. +'Such will love as long as mouth and tongue can wag' will pray and +hear sermons, but will not cut off a darling lust; such deceive +their own souls. Some are allured but not changed: 'There is some +kind of musicalness in the word; when well handled and fingered +by a skilful preacher,' it has a momentary influence; 'they hear +thy words, but do them not.' (Eze. 33:30) Above all things, beware +of hypocrisy, for when it once enters, it spreads over the soul, +as the leprosy does over the body. p. 521. 'He is the same man, +though he has got a new mouth. p. 532. 'Many that shew like saints +abroad, yet act the part of devils when they are at home. Wicked +professors are practical atheists. 'The dirty life of a professor +lays stumbling blocks in the way of the blind.' p. 545. 'A professor +that hath not forsaken his iniquity, is like one that comes out +of the pest-house, among the whole, with his plaguey sores running +upon him. This is the man that hath the breath of a dragon; +he poisons the air round about him. This is the man that slays +his children, his kinsmen, his friend, and himself. They are the +devil's most stinking tail, with which he casts many a professor +into carnal delights, with their filthy conversations.' p. 530. +'Oh! the millstone that God will shortly hang about your necks, when +the time is come that you must be drowned in the sea and deluge +of God's wrath.' p. 530. Rather than thus rush upon Jehovah's +fiercest anger, 'Tell the world, if you will not depart from +iniquity, that Christ and you are parted, and that you have left +him to be embraced by them to whom iniquity is an abomination.' +p. 530. Thus faithfully and affectionately did Bunyan deal with +his hearers and readers. And he takes an occasion, now in his +maturer years, to confirm the sentiments which he had formerly +published in his 'Differences in Judgment about Water Baptism +no Bar to Communion.' 'It is strange to see at this day how, +notwithstanding, all the threatenings of God, men are wedded to +their own opinions, beyond what the law of grace and love will +admit. Here is a Presbyterian, here an Independent, here a Baptist, +so joined each man to his own opinion, that they cannot have that +communion one with another, as by the testament of the Lord Jesus +they are commanded and enjoined.' 'To help thee in this, keep thine +eye much upon thine own base self, be clothed with humility, and +prefer thy brother before thyself; and know that Christianity +lieth not in small matters, neither before God nor understanding +men.' I have often said in my heart, what is the reason that some +of the brethren should be so shy of holding communion with those, +every whit as good, if not better than themselves? Is it because +they think themselves unworthy of their holy fellowship? No, +verily; it is because they exalt themselves.' p.538. He goes on to +declare that the difficulties which sin and Satan place in the way +of the Christian pilgrim ought never to be concealed. Salvation is +to be worked out with fear and trembling. It is only by divine +aid, by dependence upon our heavenly Father, that it can be +accomplished. 'To depart from iniquity to the utmost degree of +requirement, is a copy too fair for mortal flesh exactly to imitate, +while we are in this world. But with good paper, good ink, and +a good pen, a skilful and willing man may go far.' p. 546, 547. +Mr. Ryland's note on the Christian's trials is, 'when the love of +sin is subdued in the conscience, then peace will flow in like a +river, God will be glorified, Christ exalted; and the happy soul, +under the teachings and influence of the all-wise, omnipotent +Spirit, will experience sweet peace and joy in believing.' Millions +of pilgrims have entered the celestial city, having fought their +way to glory; and then, while singing the conqueror's song, all +their troubles by the way must have appeared as sufferings but +for a moment, which worked out for them an eternal and exceeding +weight of glory, And then how blessed the song to him that hath +loved us, and washed us from our sins in his own blood, and made +us kings and priests unto our God. To him be glory and dominion +for ever and ever. Amen.--Geo. Offor. + + +AN INTRODUCTION TO THE FOLLOWING DISCOURSE + +When I write of justification before God from the dreadful curse +of the law; then I must speak of nothing but grace, Christ, the +promise, and faith. But when I speak of our justification before +men then I must join to these good works. For grace, Christ, and +faith, are things invisible, and so not to be seen by another, +otherwise than through a life that becomes so blessed a gospel as +has declared unto us the remission of our sins for the sake of +Jesus Christ. He then that would have forgiveness of sins, and so be +delivered from the curse of God, must believe in the righteousness +and blood of Christ: but he that would shew to his neighbours +that he hath truly received this mercy of God, must do it by good +works; for all things else to them is but talk: as for example, +a tree is known to be what it is, to wit, whether of this or that +kind, by its fruit. A tree it is, without fruit, but as long as +it so abideth, there is ministered occasion to doubt what manner +of tree it is. + +A professor is a professor, though he hath no good works; but +that, as such, he is truly godly, he is foolish that so concludeth. +(Matt. 7:17,18; James 2:18) Not that works makes a man good; for +the fruit maketh not a good tree, it is the principle, to wit, +Faith, that makes a man good, and his works that shew him to be +so. (Matt. 7:16; Luke 6:44) + +What then? why all professors that have not good works flowing +from their faith are naught; are bramble bushes; are 'nigh unto +cursing, whose end is to be burned.' (Heb. 6:8) For professors by +their fruitlessness declare that they are not of the planting of +God, nor the wheat, 'but tares and children of the wicked one.' +(Matt. 13:37, 38) + +Not that faith needeth good works as an help to justification +before God. For in this matter faith will be ignorant of all good +works, except those done by the person of Christ. Here, then, the +good man 'worketh not, but believeth.' (Rom. 4:5). For he is not +now to carry to God, but to receive at his hand the matter of his +justification by faith; nor is the matter of his justification +before God ought else but the good deeds of another man, to wit, +Christ Jesus. + +But is there, therefore, no need at all of good works, because a +man is justified before God without them? or can that be called +a justifying faith, that has not for its fruit good works? (Job +22:3; James 2:20, 26) Verily good works are necessary, though God +need them not; nor is that faith, as to justification with God, +worth a rush, that abideth alone, or without them. + +There is, therefore, a twofold faith of Christ in the world, and +as to the notion of justifying righteousness, they both concur and +agree, but as to the manner of application, there they vastly differ. +The one, to wit, the non-saving faith, standeth in speculation +and naked knowledge of Christ, and so abideth idle: but the other +truly seeth and receives him, and so becometh fruitful. (John +1:12; Heb. 11:13; Rom. 10:16) And hence the true justifying faith +is said to receive, to embrace, to obey the Son of God, as tendered +in the gospel: by which expression is shewed both the nature of +justifying faith, in its actings in point of justification, and +also the cause of its being full of good works in the world. A +gift is not made mine by my seeing of it, or because I know the +nature of the thing so given; but then it is mine if I receive and +embrace it, yea, and as to the point in hand, if I yield myself +up to stand and fall by it. Now, he that shall not only see, but +receive, not only know, but embrace the Son of God, to be justified +by him, cannot but bring forth good works, because Christ who is +now received and embraced by faith, leavens and seasons the spirit +of this sinner, through his faith, to the making of him capable so +to be [justified].(Acts 15:9; Gen. 18:19; Heb. 11:11) Faith made +Sarah receive strength to conceive seed, and we are sanctified +through faith, which is in Christ. For faith hath joined Christ and +the soul together, and being so joined, the soul is one spirit +with him; not essentially, but in agreement and oneness of +design. Besides, when Christ is truly received and embraced to +the justifying of the sinner, in that man's heart he dwells by +his word and Spirit, through the same faith also. Now Christ by +his Spirit and word must needs season the soul he thus dwells in: +so then the soul being seasoned, it seasoneth the body; and body +and soul, the life and conversation. + +We know it is not the seeing, but taking of a potion, that maketh +it work as it should, nor is the blood of Christ a purge to this +or that conscience, except received by faith. (Heb. 9:14) + +Shall that then be counted right believing in Christ unto +justification, that amounts to no more than to an idle speculation, +or naked knowledge of him? shall that knowledge of him, I say, +be counted such, as only causes the soul to behold, but moveth it +not to good works? No, verily. For the true beholding of Jesus to +justification and life, changes from glory to glory. (2 Cor. 3:18) + +Nor can that man that hath so believed, as that by his faith he +hath received and embraced Christ for life before God, be destitute +of good works: for, as I said, the word and Spirit comes also by +this faith, and dwells in the heart and conscience. Now, shall +a soul where the word and Spirit of Christ dwells, be a soul +without good works? Yea, shall a soul that has received the love, +the mercy, the kindness, grace and salvation of God through the +sorrows, tears, groans, cross, and cruel death of Christ, be yet +a fruitless tree! God forbid. This faith is as the salt which the +prophet cast into the spring of bitter water, it makes the soul +good and serviceable for ever. (2 Kings 2:19-22) If the receiving +of a temporal gift naturally tends to the making of us to move our +cap and knee, and binds us to be the servant of the giver, shall +we think that faith will leave him who by it has received Christ, +to be as unconcerned as a stock or stone, or that its utmost +excellency is to provoke the soul to a lip-labour, and to give +Christ a few fair words for his pains and grace, and so wrap up +the business? No, no; 'the love of Christ constraineth us' thus +to judge that it is but reasonable, since he gave his all for us, +that we should give our some for him. (2 Cor. 5:14,15) + +Let no man, then, deceive himself, as he may and will if he takes +not heed with true notions, but examine himself concerning his +faith, to wit; Whether he hath any? and if some, Whether of that +kind that will turn to account in the day when God shall judge +the world. + +I told you before that there is a twofold faith, and now I will +tell you that there are two sorts of good works; and a man may +be shrewdly guessed at with reference to his faith, even by the +works that he chooseth to be conversant in. + +There are works that cost nothing, and works that are chargeable. +And observe it, the unsound faith will choose to itself the most +easy works it can find. For example, there is reading, praying, +hearing of sermons, baptism, breaking of bread, church fellowship, +preaching, and the like; and there is mortification of lusts, +charity, simplicity, open-heartedness, with a liberal hand to the +poor, and their like also. Now the unsound faith picks and chooses, +and takes and leaves, but the true faith does not so. + +There are a great many professors now in England that have nothing +to distinguish them from the worst of men, but their praying, +reading, hearing of sermons, baptism, church-fellowship, and breaking +of bread. Separate them but from these, and everywhere else they +are as black as others, even in their whole life and conversation. +Thus they have chosen to them the most easy things to do them, but +love not to be conscionably found in the practice of the other; +a certain sign their faith is nought, and that these things, even +the things they are conversant in, are things attended to of them, +not for the ends for which God has appointed them, but to beguile +and undo themselves withal. + +Praying, hearing, reading; for what are these things ordained, +but that we might by the godly use of them attain to more of the +knowledge of God, and be strengthened by his grace to serve him +better according to his moral law? Baptism, fellowship, and the +Lord's supper, are ordained for these ends also. But there is a +vast difference between using of these things, and a using of them +for these ends. A man may pray, yea pray for such things, had he +them, as would make him better in morals, without desire to be +better in morals, or love to the things he prays for. A man may +read and hear, not to learn to do, though to know; yea he may be +dead to doing moral goodness, and yet be great for reading and +hearing all his days. The people then among all professors that +are zealous of good works are the peculiar ones to Christ. (Titus +2:14) What has a man done that is baptized, if he pursues not +the ends for which that appointment was ordained. The like I say +of fellowship, of breaking of bread, etc.. For all these things +we should use to support our faith, to mortify the flesh, and +strengthen us to walk in newness of life by the rule of the moral +law. Nor can that man be esteemed holy whose life is tainted with +immoralities, let him be what he can in all things else. I am +of that man's mind as to practical righteousness, who said to +Christ upon this very question, 'Well, master, thou hast said the +truth;--for to love the Lord our God with all the heart, and with +all the understanding, and with all the soul, and with all the +strength, and to love his neighbour as himself, is more than all +whole burnt-offerings and sacrifices.' (Mark 12:28-33) To love +my neighbour as myself, to do as I would be done unto, this is +the law and the prophets. And he that is altogether a stranger to +these things, how dwelleth the love of God in him; or how will he +manifest to another that his faith will save him? + +Satan is afraid that men should hear of justification by Christ, +lest they should embrace it. But yet, if he can prevail with them +to keep fingers off, though they do hear and look on, and practise +lesser things, he can the better bear it; yea, he will labour +to make such professors bold to conclude they shall by that kind +of faith enjoy him, though by that they cannot embrace him, nor +lay hold of him. For he knows that how far soever a man engages +in a profession of Christ with a faith that looks on, but cannot +receive nor embrace him, that faith will leave him to nothing but +mistaken and disappointments at last. + +The gospel comes to some in word only, and the faith of such stands +but in a verbal sound; but the apostle was resolved not to know +or take notice of such a faith. (1 Thess. 1:4, 5) 'For the kingdom +of God, saith he, 'is not in word, but in power.' (1 Cor. 1:18-20)' +He whose faith stands only in a saying, I believe, has his works +in bare words also, and as virtual is the one as the other, and +both insignificant enough. 'If a brother or sister be naked, and +destitute of daily food, and one of you say unto them, Depart in +peace, be ye warmed and filled; notwithstanding ye give them not +those things which are needful to the body; what doth it profit? +Even so faith, if it hath not works is dead, being alone.' (James +2:15-17) This faith, therefore, Satan can allow, because it is +somewhat of kin to his own. (vs. 10) + +Besides, what greater contempt can be cast upon Christ than by +such wordy professors is cast upon him? These are the men that by +practice say, the gospel is but an empty sound. Yet, the more they +profess, the louder they proclaim it thus to be, to his disgrace, +while they, not withstanding their profession of faith, hold and +maintain their league with the devil and sin. The Son of God was +manifest that he might destroy the works of the devil, but these +men profess his faith and keep these works alive in the world. +(1 John 3) Shall these pass for such as believe to the saving of +the soul? For a man to be content with this kind of faith, and to +look to go to salvation by it, what to God is a greater provocation? + +The devil laugheth here, for he knows he has not lost his vassal +by such a faith as this, but that rather he hath made use of the +gospel, that glorious word of life, to secure his captive, through, +his presumption of the right faith, the faster in his shackles. + +It is marvellous to me to see sin so high amidst the swarms of +professors that are found in every corner of this land. Nor can +any other reason be given for it, but because the gospel has lost +its wonted virtue, or because professors want faith therein. But +do you think it is because of the first? no, the word of our God +shall stand in its strength for ever; the faith of such therefore +is not right; they have for shields of gold, made themselves +shields of brass; or instead of the primitive faith, which was +of the operation of God, they have got to themselves a faith that +stands by the power, and in the wisdom of man. (2 Chron. 12:9, 10; +Col. 2:12; 1 Cor. 2:4, 5) And, to say no more to this, for what +is God so angry with this land, but for the sin of the professors +that dwell therein, while they have polluted his name with their +gifts, and with their idols? God, I say, has been provoked most +bitterly by us, while we have profaned his name, making use of +his name, his word, and ordinances, to serve ourselves, '0 Lord, +what wilt thou do to this land.' We are every one looking for +something; even for something that carrieth terror and dread in +the sound of its wings as it comes, though we know not the form +nor visage thereof.[1] One cries out, another has his hands upon +his loins, and a third is made mad with the sight of his eyes, and +with what his ears do hear. And as their faith hath served them +about justification, so it now serves them about repentance and +reformation: it can do nothing here neither; for though, as was +said, men cry out, and are with their hands upon their loins for +fear; yet, where is the church, the house, the man that stands in +the gap for the land, to turn away this wrath by repentance, and +amendment of life? Behold the Lord cometh forth out of his place, +and will come down and tread upon the places of the earth, and +the mountains shall be molten under him, and the valleys shall be +cleft, as wax before the fire, and as the waters that are poured +down a steep place. But what is the cause of all this?--For the +transgression of Jacob is all this, and for the sins of the house +of Israel. (Micah 1:5) + +It is that that is observed by them that can make observation, +that all that God has done to us already has been ineffectual as +to cause that humility and reformation, by which his judgments +must be turned away. Repentance is rare this day, and yet without +doubt, that without which, things will grow worse and worse. As +for them that hope that God will save his people, though but from +temporal judgments, whether they repent and reform, or do otherwise, +I must leave them and their opinions together: this I have found, +that sometimes the repentance, even of the godly, has come too +late to divert such judgments. And, how some of the godly should +be so indulged as to be saved from punishment without repentance, +when the true and unfeigned repentance of others will not deliver +them, leaves me, I confess, in a wilderness! But that which is most +of all to be lamented is, that sin, through custom, is become no +sin. The superfluity of naughtiness is at this day become no sin +with many. Surely this was the case with Israel, else how could +they say when the prophets so bitterly denounced God's judgments +against them, 'Because we are innocent, surely his anger shall +turn from us.' (Jer. 2:35) When custom or bad example has taken +away the conscience of sin, it is a sign that [that] soul is in +a dangerous lethargy; and yet this is the condition of the most +that profess amongst us this day. But to leave this and to proceed. + +As there is a twofold faith, two sorts of good works, and the like, +so there is also a twofold love to Christ; the one standing, or +stopping, in some passions of the mind and affections; the other +is that which breaks through all difficulties to the holy commandment +to do it. Of both these there is mention made in the scripture; +and though all true love begins at the heart, yet that love is +but little set by that breaks not through to practice. How many +are there in the world that seem to have the first, but how few +shew the second. The young man in the gospel, (Mark 10:17) did +by his running, kneeling, crying, inquiring, and entreating of +Christ, to shew him the way to life, shew that he had inward love +to Christ and his own salvation; but yet it was not a love that +was 'strong as death,' 'cruel as the grave,' and hotter than the +coals of juniper. (Song 8:6) It was a love that stopped in mind +and affection, but could not break out into practice. This kind +of love, if it be let alone, and not pressed to proceed till it +comes into a labouring practising of the commandment, will love +as long as you will, to wit, as long as mouth and tongue can wag; +but yet you shall not, by all your skill drive this love farther +than the mouth; 'for with their mouth they shew much love, but +their heart goeth after their covetousness.' (Ezek. 33:31) + +Nor may this love be counted for that of the right kind, because +it is in the heart, for the heart knows how to dissemble about +love, as much as about other matters. This is feigned love, or +love that pretends to dear affections for Christ, but can bestow +no cost upon him. Of this kind of love the world is full at this +day, especially the professors of this age; but as I said, of +this the Lord Jesus makes little or no account, for that it hath +in it an essential defectiveness. Thus, therefore, Christ and his +servants describe the love that is true and of the right kind, +and that with reference to himself and church. + +First, with reference to himself. 'If a man love me,' saith he, +'he will keep my words.' (John 14:23) And again, 'He that hath +my commandments, and keepeth them, he it is that loveth me.' And, +'He that loveth me not, keepeth not my sayings.' 'And the word +which ye hear is not mine, but the Father's which sent me.' Behold +you now where Christ placeth a sign of love, it is not in word +nor in tongue, not in great and seemingly affectionate gestures, +but in a practical walking in the law of the Lord. Hence such, +and such only, are called the undefiled in the way. You know who +says, 'I am the way.' 'Blessed,' saith David, 'are the undefiled +in the way, who walk in the law of the Lord.' (Ps. 119:1) + +But here again the hypocrite will give us the slip by betaking +himself to exterior matters, as to his 'mint and anise and cummin.' +(Matt. 23:23) Still neglecting the more weighty matters of the +law, to wit, judgment, mercy, faith; or else to the significative +ordinances, still neglecting to do to all men as he would +they should do to him. But let such know that God never ordained +significative ordinances, such as baptism, the Lord's supper, or +the like, for the sake of water, or of bread and wine; nor yet +because he takes any delight that we are dipped in water, or eat +that bread; but they were ordained to minister to us by the aptness +of the elements, through our sincere partaking of them, further +knowledge of the death, burial, and resurrection of Christ, and of +our death and resurrection by him to newness of life. Wherefore, +he that eateth and believeth not, and he that is baptized, and +is not dead to sin, and walketh not in newness of life, neither +keepeth these ordinances nor pleaseth God. Now to be dead to sin, +is to be dead to those things forbidden in the moral law. For sin +is the transgression of that, and it availeth not to vaunt that +I am a saint and under this or that significative ordinance, if +I live in' the transgression of the law.'(1 John 3:4) For I am +convicted of the law as a transgressor, and so concluded to be one +that loveth not Christ, though I make a noise of my obedience to +Christ, and of my partaking of his significative ordinances. The +Jews of old made a great noise with their significative ordinances, +while they lived in the breach of the moral law, but their practice +of significative ordinances could not save them from the judgment +and displeasure of their God. They could frequent the temple, keep +their feasts, slay their sacrifices, and be mighty apt about all +their significative things. But they loved idols, and lived in the +breach of the second table of the law: wherefore God cast them out +of his presence: hark what the prophet saith of them, (Amos 4:4) +'Come to Bethel, and transgress; at Gilgal multiply transgression; +and bring your sacrifices every morning, and your tithes after +three years: and offer a sacrifice of thanksgiving with leaven, +and proclaim and publish the free-will offerings: for this liketh +you, 0 ye children of Israel, saith the Lord God.' Thus, as I +said, the hypocrite gives us the slip; for when he heareth that +love is in the keeping of the commandments of God, then he betakes +him to the more external parts of worship, and neglecteth the more +weighty matters to the provoking of the God of Israel. + +Second, As love to God is shewed by keeping of his commandments; +so love to my neighbour, is the keeping of the commandments of +God likewise. 'By this we know that we love the children of God, +when we love God, and keep his commandments. For this is the love +of God,'--in us, both to God and man, 'that we keep his commandments: +and his commandments are not grievous.' (1 John 5:2, 3) He that +keepeth not God's commandments, loves neither God nor men. + +Thus then we must learn to love one another. He that keepeth God's +commandment, doth to his brother what is right, for that is God's +commandment. He that keeps God's commandment, doth to his brother +even as he would be done unto himself, for that is God's commandment. +He that keeps God's commandment, shutteth not up his bowels of +compassion from him, for the contrary is his commandment. Further, +he that keepeth God's commandment sheweth his brother what he must +do to honour the Christ that he professeth, aright: therefore, he +that keeps the commandment, loves his brother. Yea, the keeping +of the commandment is loving the brethren. + +But if all love, which we pretend to have one to another, were +tried by this one text, how much of that that we call so, would +be found to be nothing less? Preposterous are our spirits in all +things, nor can they be guided right, but by the word and Spirit +of God; the which, the good Lord grant unto us plentifully, that +we may do that which is well pleasing in his sight, through Jesus +Christ our Lord. Yea, and that there may, by them, be wrought +sound repentance in us for all that hath been done by us amiss, +lest he give 'Jacob to the spoil, and Israel to the robbers;' for +that they have sinned against him by not walking in his ways, and +by not being obedient to his law. (Isa. 42:24) + +Let me add, lest God doth not only punish us in the sight, and by +the hand of the wicked; but embolden them to say, it was God that +set them on; yea, lest they make those sins of ours, which we +have not repented of, not only their bye-word against us to after +generations, but the argument, one to another, of their justification +for all the evil that they shall be suffered to do unto us: saying, +when men shall ask them, 'Wherefore hath the Lord done thus unto +this land? what meaneth the heat of this great anger?' (Deut. +29:24; 1 Kings 9:8; Jer. 22:8) 'Even because they have forsaken +the covenant of the Lord God of their fathers, and walked not in +his ways.' + +JOHN BUNYAN + + + +A HOLY LIFE THE BEAUTY OF CHRISTIANITY + +'AND, LET EVERY ONE THAT NAMETH THE NAME OF CHRIST DEPART FROM +INIQUITY,--2 TIM. 2:19 + +TIMOTHY, unto whom this epistle was writ, was an evangelist, that +is, inferior to apostles and extra-ordinary prophets, and above +ordinary pastors and teachers. (2 Tim. 4:5; Eph. 4:11) And he +with the rest of those under his circumstances was to go with the +apostles hither and thither, to be disposed of by them as they saw +need, for the further edification of those who by the apostolical +ministry were converted to the faith: and hence it is, that Titus +was left at Crete, and that this Timothy was left at Ephesus. (1 +Tim. 1:3) For they were to do a work for Christ in the world, +which the apostles were to begin, and leave upon their hands to +finish. Now when the apostles departed from places, and had left +these evangelists in their stead, usually there did arise some +bad spirits among those people, where these were left for the +furtherance of the faith. This is manifest by both the epistles +to Timothy, and also by that to Titus: wherefore Paul, upon whom +these two evangelists waited for the fulfilling of their ministry, +writeth unto them while they abode where he left them, concerning +those turbulent spirits which they met with, and to teach them how +yet further they ought to behave themselves in the house of God, +which is the church of the living God, the pillar and ground +of truth. And to this purpose he gives them, severally, divers +instructions, as the judicious reader may easily understand, by +which he encourageth them to the prosecution of that service which +for Christ they had to do for those people where he had left them, +and also instructeth them how to carry it towards their disturbers, +which last he doth, not only doctrinally, but also by shewing +them, by his example and practice, what he would have them do. + +This done, he laboureth to comfort Timothy with the remembrance +of the steadfastness of God's eternal decree of election, because +grounded on his foreknowledge; saying, though Hymeneus and Philetus +have erred from the faith, and, by their fall, have overthrown the +faith of some, 'Yet the foundation of God standeth sure, having +this seal, The Lord knoweth them that are his.' Now lest this +last hint should still encourage some to be remiss and carnally +secure, and foolish, as I suppose this doctrine abused, had +encouraged them to be before; therefore the apostle immediately +conjoineth to it this exhortation; 'And, let every one that nameth; +the name of Christ depart from iniquity.' Two truths strangely, +but necessarily joined together, because so apt to be severed by +the children of men; for many, under the pretence of their being +elected, neglect to pursue holiness; and many of them again that +pretend to be for holiness, quite exclude the doctrine and motives +that election gives thereto. Wherefore the apostle, that he might +set men's notions as to these things right, he joins these two +together, signifying thereby, that as electing love doth instate +a man in the blessing of eternal life; so holiness is the path +thereto; and, that he that refuseth to depart from iniquity shall +be dammed; notwithstanding he may think himself secured from hell +by the act of God's electing love. For election designeth men not +only to eternal glory, but to holiness of life, a means, thereto. +(Eph. 1:4, 5) And the manner of this connection of truth is the +more to be noted by us, because the apostle seems to conjoin[2] +them, in an holy heat of spirit, saying, 'The foundation of God +standeth sure, having this seal, The Lord knoweth them that are +his.' And, 'let every one that shall but so much as name the name +of Christ, depart from iniquity;' or, as who should say, God will +be revenged upon them for all, or, notwithstanding, they appropriate +unto themselves the benefits of election. + +In the text we have, FIRST, An exhortation. SECOND, The extension +of that exhortation. The exhortation is, That men depart from +iniquity. The extension of it is, to them, all of them, every +one of them that name the name of Christ. 'And let every one that +nameth the name of Christ, depart from iniquity.' + + +[FIRST, THE EXHORTATION--THAT MEN DEPART FROM INIQUITY] + +In the exhortation there are several things to be taken notice of, +because insinuated by the apostle. The first is, that iniquity is +a very dangerous and hurtful thing, as to the souls of sinners in +general; so to them that name the name of Christ. + +First, Iniquity is a very dangerous and hurtful thing to men in +general; for it is that which did captivate the world at the +beginning, and that made it a bond-slave to the devil. It has also +done great hurt to mankind ever since. To instance a few things: + +1. It is that which hath stupefied and besotted the powers of +men's souls, and made them even next to a beast and brute in all +matters supernatural heavenly. (2 Peter 2:12) For as the beast +minds nothing but his lusts and his belly, by nature, so man minds +nothing but things earthly, sensual, and devilish, by reason of +iniquity. + +2. It has blinded and darkened the powers of the soul, so that +it can neither see where it is, nor which is the way out of this +besotted condition. (Eph. 4:18) + +3. It has hardened the heart against God, and against all admonition +and counsel in the things of the gospel of Christ. (Rom. 2:5) + +4. It has alienated the will, the mind, and affections, from the +choice of the things that should save it, and wrought them over +to an hearty delight in those things that naturally tend to drown +it in perdition and destruction. (Col. 1:21) + +5. It has made man odious in God's eyes, it has provoked the +justice of God against him, and made him obnoxious to hell-fire. +(Ezek. 16:5) + +6. Yea, it so holds him, so binds him, so reserves him to this, +that not he himself, nor yet all the angels of heaven, can deliver +him from this deplorable condition. (Prov. 5:22) + +7. To say nothing of their pleasure and delight that it makes him +take in that way to hell in which he walketh. (Isa. 66:3; Prov. +7:22, 23) Never went fat ox so gamesomely to the shambles, nor +fool so merrily to the correction of the stocks, nor silly bird +so wantonly to the hidden net, as iniquity makes men go down her +steps to the pit of hell and damnation. O it is amazing, it is +astonishing to consider what hurt sin hath done to man, and into +how many dangers it has brought him; but let these few hints at +this time suffice as to this. I will now speak a word to the other +particular, namely, + +Second, That as iniquity is dangerous and hurtful to the souls of +men in general, so it is to them that name the name of Christ. As +to the so and so naming of him, to that I shall speak by and by, +but at this time take it thus: That religiously name his name. +And I say iniquity is hurtful to them. + +1. It plucks many a one of them from Christ and the religious +profession of him. I have even seen, that men who have devoutly and +religiously professed Jesus Christ, have been prevailed withal, +by iniquity, to cast him and the profession of his name quite +off, and to turn their backs upon him. 'Israel,' saith the prophet, +'hath cast off the thing that is good.' (Hosea 8:3) But why? 'Of +their silver and their gold have they made them idols.' The sin of +idolatry threw their hearts from God; their love to that iniquity +made them turn their backs upon him. Wherefore God complains, +that of forwardness to their iniquity, and through the prevalence +thereof, they had cast him behind their back. (Ezek. 23:35) + +2. As it plucks many a professor from Christ, so it keeps many a +one from an effectual closing with him. How many are there that +religiously profess and make mention of the name of Christ, that +yet of love to, and by the interest that iniquity hath in their +affections, never close with him unto salvation, but are like +to them, of whom you read in Paul to Timothy, that they are ever +learning and never able to come to the knowledge of the truth. (2 +Tim. 3:1-7) + +3. And concerning those that have indeed come to him, and that +have effectually closed with him, and that name his name to good +purpose; yet how hath iniquity hurt and abused many of them. (1.) +It has prevailed with God to hide his face from them, a thing more +bitter than death. (2.) It has prevailed with God to chastise, and +to afflict them sorely, a thing in which he taketh no pleasure. +(Lam 3:33) (3.) It has provoked God to give them over to the hand +of the enemy, and to deliver them to the tormentors. (Jer. 12:7; +Matt. 18:34) (4.) It hath brought them to question their interest +in Christ, and whether they ever had grace in their souls. (Psa. +31:22) (5.) And for those that have yet believed they were in his +favour, this iniquity hath driven them to fear that God would cast +them away, and take all his good things from them. (Psa. 51) + +Yea, he that would know the hurt that iniquity hath done to them +that name the name of Christ, let him consider the cries, the sighs, +the tears, the bemoanings, the bewailings, the lamentations, the +sorrows, the confessions, the repentings and griefs wherewith they +have been attended, while they have complained that they have been +put in the stocks, laid in the dungeon, had their bones broken, +suffered the terrors of God, been distressed almost to distraction, +and have been fed with gravel, gall, wormwood, and with the water +of astonishment, for days, yea, years together. (Job 13:27; Psa. +6:6; Psa. 31:9, 10; Psa. 38:8; Psa. 60:3; Psa. 88; Psa. 116:3; +Jer. 8:14; Jer. 23:15; Jer. 31:18; Lam. 3:4, 16; Ezek. 4:16; 2 +Cor. 12:21) By all which, and many more which might be mentioned, +it appears that iniquity is a dangerous and hurtful thing. + + +[SECOND, THE EXTENSION OF THE EXHORTATION--TO EVERY ONE THAT NAMETH +THE NAME OF CHRIST.] + +But I proceed, and come in the next place to the extension of the +exhortation, namely, that it reacheth to all those that name the +name of Christ. 'And let every one that nameth the name of Christ +depart from iniquity.' + +To handle this a little, and to shew you what the apostle here +means by naming of the name of Christ: he meaneth not an irreligious +naming of that worthy name, nor those that name it irreligiously. +This is evident, because he passeth by their manner of naming of +it without the least reproof, the which he would not have done had +the fault been in their manner of naming of the name of Christ. +Now I say, if he intendeth not those that name the name of Christ +irreligiously, then, though the exhortation, 'let every one,' seems +to extend itself to all, and all manner of persons, that any ways +name the name of Christ, yet it is limited by this, to wit, that +rightly, religiously, or according to the way of the professors +of Christ, name his worthy name. And it must needs be so taken, +and that for these reasons: + +First, For that, as I said before, the apostle taketh no notice of +their manner of naming of his name, so as to reprove any indecency +or unseemliness in their naming of him; wherefore he alloweth of +the manner of their naming of him. + +Secondly, because the apostle's design in this exhortation was, +and is, that the naming of the name of Christ might be accompanied +with such a life of holiness as might put an additional lustre +upon that name whenever named in a religious way; but this cannot +be applied to every manner of naming the name of our Lord Jesus +Christ. For if a man shall name the name of Christ unduly, or +irreligiously, though he shall never so much therewithal depart +from iniquity, and be circumspect to the utmost in all civility +and morality, yet he answers not the apostle's end, which he seeks +by this his exhortation. For, + +1. Suppose a man should name the name of Christ vainly, idly, in +vain mirth, wantonness, false or vain swearing, or the like, and +shall back this, his manner of naming the name of Christ, with +all manner of justness and uprightness of life, would this answer +the apostle's end in this his exhortation? Verily no; for this +manner of naming the name is worthy reprehension; 'Thou shalt +not take my name in vain,' or vainly make use thereof: and moral +goodness attending the so-naming of the name of Christ will do +more hurt than good. (Ex. 20) + +2. There is a reproachful and scandalous naming of the name of +Christ, such as the Jews and Pharisees did accustom themselves +unto, as to call him Jesus, the deceiver; and Christ, in a way +of scorn and contempt. Nor were these men quite destitute of that +which put a lustre upon their opinions; for, said the Lord Christ +himself unto them, 'Ye indeed appear beautiful outward.' (Matt. +23:27) + +3. There is such a naming of the name of Christ as to make it +a cloak for false and dangerous errors: that men, by the use of +that name, and the putting of it upon such errors and delusions, +may put off their errors to others the better. 'Many shall come +in my name, to wit, with their delusions, presenting them, in my +name, to the world, and shall put them off, in my name, to the +destruction of the soul. (Matt. 24:5) Now, can any imagine that +the apostle should extend his exhortation to such, that they, +thus continuing to name the name of Christ, should depart from +iniquity. To what end should such be comprehended in this of +exhortation of his? to no purpose at all: for the more an erroneous +person, or a deceiver of souls, shall back his errors with a +life that is morally good, the more mischievous, dangerous, and +damnable is that man and his delusions; wherefore such a one is +not concerned in this exhortation. + +4. There is a naming of the name of Christ magically, and after +the manner of exorcism, or, conjuration; as we read in the Acts of +the apostles. vagabond Jews, the exorcists, there say, 'We adjure +you by Jesus, whom Paul preacheth.' (Acts 19:13-15) Thus they +called over them that had evil spirits, the name of the Lord +Jesus. But what if these should clothe this, their devilish art, +and devilish way, of using or naming of the name of the Lord +Jesus, with departing from iniquity, so as to commend their whole +life to by-standers, for such: as is morally good: what advantage +would Christ, or Paul, or the gospel, get thereby? verily none at +all; but rather damage and reproach, as will soon appear to any +man's reason, if it be considered that goodness of life, joined +to badness of principles is like the devil clothed in white, or +Satan transformed into an angel of light. And Paul was grieved +in his spirit, when the wench that had a spirit of divination did +acknowledge him to be the servant of the most high God, for he +knew it would nothing further, or help forward, the Lord's design, +but be rather an hinderance thereto. For when witches and devils +come once to commend, or make use of the name of Christ, Christ +and Paul like it not; therefore Paul's exhortation, which here +are presented with by the text, is not extended to any of the four +sorts aforenamed, but, + +Third, To those upon whom his name is called, they should depart +from iniquity. I say those whom God has so far dignified, as to +put the name of Christ upon them. (Acts 15:17) And I will add, that +apply that name to themselves. And the reason is, because God is +now concerned. (ch. 11:26) God has changed thy name from Pagan to +Christian, and thou choosest to call thyself by that name, saying, +'I belong to Christ.' Now thou must depart from iniquity, for that +notice is taken of thee, both by heaven and earth, that thou art +become a disciple, and 'let every one that' so 'nameth the name +of Christ,' or that nameth it, being himself by God and himself +put under such circumstances as these, 'depart from iniquity.' (1 +Peter 4:16) + +Fourthly, It is spoken to those that name the name of Christ +either in the public or private worship of God, being themselves +professed worshippers of him; and the reason is, for that the +ordinances, as well as the name of God, is holy, and 'he will be +sanctified in them that come nigh him.' (Lev. 10:3) He therefore +that approacheth the presence of Christ in prayer, or any other +divine appointment, must take heed of regarding 'iniquity in +his heart.' (Psa. 66:18) Else the Lord will stop his ears to his +prayers, and will shut his eyes, and not take notice of such kind +of worship or worshippers. + +Fifthly, Those that the apostle in this place exhorts to depart +from iniquity are such as have taken unto themselves the boldness +to say, that they are in him, abide in him, and consequently are +made partakers of the benefits that are in him. 'He that saith he +abideth in him, ought himself also to walk, even as he walked.' +(1 John 2:6) And the reason is, because Christ is a fruitful root, +and a free conveyer of sap into the branches; hence it is written, +that 'the trees of the Lord are full of sap.' (Psa. 104:16) So then, +he that nameth the name of Christ by way of applying to himself +his benefits, and as counting that he is found of God in him, and +so abideth, ought himself to walk even as he walked, that he may +give proof of what he saith to be true, by bearing forth before +men that similitude of righteousness that is in his root and stem: +for such as the stock or tree is, such let the branches be, but +that cannot be known but by the fruit: 'ye shall know them by +their fruit.' (Matt. 7:16) So then, he that thus shall name the +name of Christ, let him depart from iniquity: yea, let every such +man do so. + +Sixthly, This exhortation is spoken to them that name Christ as +their Sovereign Lord and King: let them 'depart from iniquity.' +'The Lord is our judge, the Lord is our Lawgiver, the Lord is our +King; he will save us.' (Isa. 33:22) [These] are great words; and +as they cannot be spoken by every one, so they ought not to be +spoken lightly by them that can. Nor may he that claims so high a +privilege be but obedient, submissive, apt to learn, conscientiously +to put in practice what he hath learnt of his Judge, his Lawgiver, +and his King. Lest when some shall hear him say that Christ, by +name, is his Lawgiver and his King, and shall yet observe him to +do things evil, and to walk in ways that are not good, they shall +think evil, and speak so of his King; saying, Learnt you this of +Christ your King? or doth your King countenance you in ways that +are so bad? or, do you by thus and thus doing submit to the laws +of your king? yea, your King, his name and gospel shall bear the +burden of the evil, together with the shame thereof, if thou that +namest the name of Christ shalt not depart from iniquity. + +Lastly, Whatever man he be that by his naming of the name of Christ +shall intimate that he hath any reverence of love to, or delight +in that Christ, whose name he nameth, that man should depart from +iniquity, not only for the reasons that are above mentioned, but +for those that may be named afterwards. + +But having thus far opened the word, and shewed who and what manner +of man the apostle had in his eye, in this his exhortation, I +shall come, in the next place, to make some observations upon the +text. As, + + +[OBSERVATION FIRST.] + +That it is incident to men to name the name of Christ religiously, +that is, rightly as to words and nations, and not to 'depart from +iniquity.' This was the occasion of this exhortation, for Paul saw +that there were some that did so; to wit, that named the name of +Christ well, as to words, but did not depart from iniquity. Some +such he also I found among them at Corinth, which made him say, +'Awake to righteousness, and sin not.' (1 Cor. 15:34) He found +such at Ephesus, and cries out to them most earnestly, saying, +'Awake thou that sleepest, and arise from the dead.' (Eph. 5:14) +For albeit they were professors of Christ, yet they lived too much +like those that were dead in trespasses and sins, This he also +found among the Hebrews, wherefore he saith to them, 'Let us lay +aside every weight, and the sin which doth so easily beset us, and +let us run with patience the race that is set before us.' (Heb. +12:1) These professors are easily beset with sin, yea, it did hang +upon them as weights to hinder them from making of that profession +of Christ, whose name they named, as beautiful as did become both +him and them. + +In my discourse upon this subject, I must endeavour to shew you +two things. FIRST, What Paul means when he saith, 'depart from +iniquity.' SECONDLY, Why some, that as to words, rightly name the +name of Christ, do not 'depart from iniquity.' + +The first of those doth need some explanation, because in some +sense even the best of saints cannot depart from sin, or iniquity. + +1. Because as to the being of it, it is seated and rooted in their +flesh, and hath its dwelling there. Yea, it hath, and so will +have an abiding there, so long as man is on this side that state +of perfection, which is not to be enjoyed while we are in the +flesh: 'for in me, that is, in my flesh,' sin dwells, (Rom. 7:18) +nor doth any thing else but sin dwell there: 'for in me, that is, +in my flesh, said Paul, 'dwelleth no good thing:' therefore the +apostle must not be understood as if he intended to insinuate that +there was a possibility that the nature and being of sin could be +plucked up by the roots, and so cast clean away from us, as to +the very nature thereof. No, that will abide with us, for it hath +its dwelling in us. + +2. And as they cannot depart from the nature, of it as such, that +is, as they cannot be rid of the being of sin, so neither can they +depart from the motions and stirrings of sin, no more than they +can stir from the motions or stirrings of their natural senses, +or of their natural reason: the motions of sin, which Paul also +calls the lusts thereof, will be where the nature and being of +sin is, because it is not dead; for that which liveth, what manner +of life soever it hath, will have motion according to the manner +of life which it hath; and sin being one of the most quick and +brisk things that are, it will also have its motions and lusts +accordingly. Hence Paul says, it lusts, and will lust, where it is +and dwells; though the very Spirit of God and the utmost diligence +of a Christian be also there to oppose it. (Rom. 6:12; Gal. 5:17) + +3. Again, as the being and motions of sin will be with us, so also +will it in its endeavours. It will endeavour to overcome us, and +to make us captives to itself and to Satan; and these endeavours +will be with us. (Eph. 6:11, 12; 2 Cor. 10:5; Heb. 12:4) Nor can +we so depart from iniquity, as to be utterly rid of all sense and +feeling of what endeavours there are in sin and iniquity to be +master and lord, and reign. Sin will endeavour to defile the mind, +to defile the conscience, to defile the life and conversation; +and this endeavour, as endeavour, we cannot depart from; that is, +cause that it should not be in our flesh; for there it will be, +since sin in its being is there. + +4. As the being, motions, and endeavours of sin will still abide +in our flesh, so consequently will its polluting fumes be upon us; +nor doth the apostle mean, when he bids us depart from iniquity, +that we should think that we can so be, or so do, in this life, +as that our being or doing should not smell of the strong scent +of sin. 'Who can bring a clean thing out of an unclean? not one.'( +Job 14:4) 'We are all as an unclean thing, and' therefore 'all +our righteousnesses are as filthy rags.' (Isa. 64:6) The scent, +the smell, the rank and odious stink of sins abide upon, yea, and +will abide upon us, when most spiritual here, and upon our most +spiritual actions too, until they be taken away by Christ. Thus +far, therefore, we cannot be concerned in the exhortation. For +should Paul exhort us to depart from the being, motion, endeavour, +and polluting fumes and scent of sin--I mean so to depart from +them, as that there shall no such thing have place, or motion, +or striving, or scent in, or upon us--he would exhort us to that +which is altogether impossible for us to perform, yea, to perform +through that working of the Spirit of God, which is to be with +us and in us here. Yea, he must exhort us to that which be could +not perform himself. But such exhortations did not stand with the +wisdom of an apostle. Wherefore there is a certain meaning in this +exhortation, from the which if we swerve, we shall both wrong the +apostle and ourselves. + +FIRST--Let us inquire then what Paul should mean, where he bids +them 'that name the name of Christ depart from iniquity.' And for +our better understanding of him, we must consider that there is +an iniquity that is inherent in us, and an iniquity that is apart, +and at a distance from us. Now if he means, as certainly he doth, +that they that name the name of Christ should depart from that +sin and iniquity that is in themselves; then, though he cannot +mean that we should separate that from our persons, for that is +impossible, yet he would have us, + +First, Take off and withdraw our MINDS and AFFECTIONS therefrom. +And he tells us that they that are Christ's do so. 'And they that +are Christ's have crucified the flesh with the affections and +lusts.' (Gal. 5:24) Sinful lusts and sinful motions our minds and +affections should depart from them. There are the affections and +lusts of sin; and there are the affections and lusts, or desires +of the soul; and again, there are the affections and lusts of the +new man in saints. Now this is that that the apostle would have, +to wit, that the affections and passions of our souls should not +choose but depart from the affections and lusts of our old man, +and should be renewed and made willing to be led by the Holy +Ghost from them. 'This I say,' says he, 'Walk in the Spirit, and +ye shall not fulfil the lust of the flesh.' (ver. 16) + +Wherefore, when he saith, depart from iniquity, if he means from +our own inherent iniquity, then he must mean thus, take your mind +and your affections off, carry your minds away from them, set +your minds and affections upon other objects, and let your minds +and affections be yielded up to the conduct of the word and Spirit +of God, 'Let not sin therefore reign in your mortal body, that ye +should obey it in the lusts thereof.' (Rom. 6:12) Now a man, in +mind and affections, may depart from that which yet will not depart +from him; yea, a man in mind may depart from that which yet will +dwell in him as long as he lives. + +For instance, there are many diseases that cleave to men, from +which, in their minds, they willingly depart. Yea, their greatest +disquietment is, that so bad a distemper will abide by them, +and might they but have their desire accomplished, they would be +as far therefrom as the ends of the earth are asunder, and while +they are found to continue together, the mind departs therefrom, +and is gone either to God or to physicians for help and deliverance +from it. + +And thus it is with the saint, and should be with every one that +by way of profession nameth the name of Christ, he should depart +from his indwelling sin, with his mind. 'With his mind he should +serve the law of God.' (Rom. 7:25) And this is an excellent thing +to do, and can be done by none but such as are possessed with +an excellent spirit. Ah! to find a man that really departs from +himself, and that draweth the affections of the soul, from the +affections and lusts of his flesh is rare thing. (Ezek. 11:19-21) +The heart of the most of professors goeth after their detestable +lusts, and after their inward abominations. But such shall of +the flesh reap corruption,' notwithstanding they name the name of +Christ. (Gal. 6:8) + +Sin is sweet to him that is nothing but flesh, or that can savour +nothing but what is of the flesh. (Job 20:12) Nor can it be that +be that is such should depart from himself, his sweet self. (Rom. +8:5-8) No, they that are after the flesh do mind the things of the +flesh; wherefore they that are in the flesh, though they profess +religion and name the name of Christ, cannot please God; for +such, instead of walking in and after the Spirit, have put the +stumbling-block of their iniquity before their faces, to hinder +their departing therefrom. (Ezek. 14:7, 8) nor will all their +inquiring of God, nor their seeking and praying to him, keep them +from stumbling and falling, and splitting themselves in sunder +upon the rocks and ruins that are provided for them, as a reward +of the evil of their doings. (Job 14:16) Yea, they shall +suck the poison of asps, and the viper's tongue shall slay them, +notwithstanding all their profession. + +Question. But some may say, how shall I know that I do depart from +the iniquity of my flesh, from the iniquity that is in me. + +Answer. I shall answer this question briefly thus: + +(1.) How is iniquity in thine eye, when severed from the guilt +and punishment that attends it? Is it as separate from these, +beauteous, or ill-favoured? I ask thee how it looks, and how thou +likest it, suppose there were no guilt or punishment to attend +thy love to, or commission of it? For if in its own nature it be +desirable to thy mind, and only therefore shunned for fear of the +punishment that attends the commission of it, without doubt thou +art none of them that do depart from it; all that thou dost is, +thou shunnest the sin, not of abhorrence of the sin, but for fear +of the punishment that attends it. Like the thief that yet refuseth +to take away his neighbour's horse, not of hatred of theft, but +for fear of the gallows. + +(2.) How dost thou like thyself, as considered possessed with a +body of sin, and as feeling and finding that sin worketh in thy +members? doth this yield thee inward pleasedness of mind, and a +kind of secret sweetness, or bow? for to be sure, where a sanctified +mind is, there is nothing more; odious in itself, nor that makes +a man so in his own eyes, as doth this sight, the sight of sin in +him, of the working of lust in him. (Job 42:6; Ezek. 16:63; Rom. +6:12) It is this that makes the good man ashamed, that makes him +blush, and that makes him abhor himself. + +(3.) How look thy duties in thine eyes, I mean thy duties which +thou doest in the service of God? I say, how look the best of +these, the most warm and spiritual of these, since not one of them +can be performed, but they do catch the stain of sin, as coming +from thee? or art thou through the ignorance that is in thee as +[one] unacquainted with these things? + +(4.) Why wouldst thou go to heaven? Is it because thou wouldst be +saved from hell, or because thou wouldst be freed from sin? I say, +wouldst thou go to heaven, because it is a place that is holy, or +because it is a place remote from the pains of hell? I ask again, +wherein dost thou think the blessedness of heaven consists? is +it in the holiness that is there, or in the freedom that is there +from hell? There is not a man alive but would go to heaven, that +he may be saved from hell: but how many would go thither that they +might be saved from the pleasures of sin, from the inward pleasure +of sin; of that I will be silent, though surely they are those +that are out of love with sin, and that do depart from iniquity. + +Verily, my brethren, it is a great thing to depart from iniquity; +it is a great thing to have my will, my mind, and my affections +departing from it. But, + +Second, As they that depart from iniquity withdraw their minds and +affections from the lusts and motions of it, so they depart also +from the OCCASIONS of it; there are occasions by which sin worketh +to bring forth the fruits thereof, and some seek those occasions. +(Rom. 14:13; 1 Tim. 5:4; Ex. 23:7; Prov. 5:8; 2 Tim. 2:16) But +he that hath set himself to depart from sin in himself, will not +seek occasions from abroad to do it. Such a man as will keep far +from an evil matter will not company with a person that pollutes +and defiles, nor will he come near the door of the adulteress's +house; he will shun profane and vain babbling, for fear of the +ungodliness that attends it; he will walk with wise men that he may +be wise, knowing that 'a companion of fools shall be destroyed.' +(Prov. 13:20) + +Now there are occasions given and occasions taken to sin against +the Lord Jesus; but he that departeth from iniquity departeth from +them both. He is not for giving any occasion to others to sin; he +had rather wrong himself and put up with injuries done, than give +occasion to others to do iniquity; and as he is for giving none, +so neither is he for taking any: he is for partaking of no man's +sins, but for keeping of himself pure. (1 Tim. 5:22) + +Third, To depart from iniquity, is to depart from it in those +EXAMPLES that are set before us thereto: occasions and examples +are sometimes the same, but there may be occasions to sin where +there are no examples thereto, and therefore in that they differ. +And to depart from iniquity is to shun and depart from those +examples, those beastly examples, that in every corner of the +country present themselves to men. + +Examples to drunkenness; examples to whoredom; examples to +swearing, to lying, to stealing, to sabbath-breaking, to pride, +to covetousness, to deceit, to hypocrisy, and to what not, are +now-a-days common among men, and he that is to seek in this matter, +and that know not how to be expertly base, may have patterns and +examples thereto in every hole. But to depart from iniquity is +to depart from sinful examples, to shut the eyes at them, to turn +the back upon them, and to cry out to heaven for grace to be kept +in the path of life. And, 'Let every one that nameth the name of +Christ depart from iniquity.' + +Fourth, To depart from iniquity is to depart from the ENTICINGS +of iniquity. There is that in iniquity that is of an enticing +nature. Its pleasures, profits, honours, delights, and sweetnesses +are enticing, and he that hankers after these is not departed nor +departing from iniquity. A man must be weaned from these things, +and must find some things somewhere else that are better than +these, else he cannot depart from iniquity. + +Question. But some may say, I go from it and it follows me; I +reject it and it returns upon me; I have said it nay, a thousand +times, and yet it offereth itself and its deceits to me again, +what would you have me do? + +Answer. I would answer thus; Departing from iniquity is not a +work of an hour, or a day, or a week, or a month, or a year; but +it is a work that will last thee thy lifetime, and there is the +greatness and difficulty of it: were it to be done presently, or +were the work to be quickly over, how many are there that would +be found to have departed from iniquity; but for that it is a work +of continuance, and not worth anything, unless men hold out to the +end, therefore it is that so few are found actors or overcomers +therein. Departing from iniquity, with many, is but like the +falling out of two neighbours, they hate one another for a while, +and then renew their old friendship again. + +But again, since to depart from iniquity is a work of time--of all +thy time, no wonder if it dogs thee, and offereth to return upon +thee again and again; for THAT is mischievous, and seeks nothing +less than thy ruin: wherefore thou must, in the first place, take +it for granted that thus it will be and so cry the harder to God +for the continuing of his presence and grace upon thee in this +blessed work, that as thou hast begun to call upon the name of +the Lord Jesus, and begun to depart from iniquity, so thou mayest +have strength to do it to the last gasp of thy life. + +And further, for that departing from iniquity is a kind of a +warfare with it, for iniquity will hang in thy flesh what it can, +and will not be easily kept under; therefore no marvel if thou +find it wearisome work, and that the thing that thou wouldest be +rid of, is so unwilling to let thee depart from it. + +And since the work is so weighty, and that it makes thee to go +groaning on, I will for thy help give thee here a few things to +consider of: and [remember], + +1. Remember that God sees thee, and has his eyes open upon thee, +even then when sin and temptation is lying at thee to give it some +entertainment. This was that that made Joseph depart from it, when +solicited to embrace it by a very powerful argument. (Gen. 34:6-7) + +2. Remember that God's wrath burns against it, and that he will +surely be revenged on it, and on all that give it entertainment. +This made Job afraid to countenance it, and put him upon departing +from it; 'For destruction from God was a terror to me, and by +reason of his highness I could not endure.' (Job 31:23) + +3. Remember the mischiefs that it has done to those that have +embraced it, and what distress it has brought upon others. This +made the whole congregation of Israel tremble to think that any +of their brethren should give countenance to it. (Josh. 22:16-18) + +4. Remember what Christ hath suffered by it, that he might deliver +us from the power of it. This made Paul so heartily to depart from +it, and wish all Christians to do so as well as he. (2 Cor. 5:14) + +5. Remember that those that are now in hell-fire went thither +for that they loved iniquity, and would not depart from it. (Psa. +9:17; 11:6) + +6. Remember that a profession is not worth a pin, if they that +make it do not depart from iniquity. (James 2:16, 17) + +7. Remember that thy death-bed will be very uneasy to thee, if +thy conscience at that day shall be clogged with the guilt of thy +iniquity. (Hosea 7:13, 14) + +8. Remember that at the judgment-day Christ will say to those, +Depart from me, that have not here departed from their sin and +iniquity. (Luke 13:27; Matt. 25:41) + +Lastly, Remember well, and think much upon what a blessed reward +the Son of God will give unto them at that day that have joined +to their profession of faith in him a holy and blessed conversation. + +Having thus briefly showed you these things, I shall come in the +next place, + +SECOND, To show you, why some, that as to words rightly name the +name of Christ, do not depart from iniquity. That it is incident +to men to name the name of Christ religiously, and not to depart +from iniquity, I have proved already, and now I must show you why +it is so, and the reasons are of three sorts: + +First, Some profess him, yet have not saving faith in him, nor +yet received grace from him. That some profess him that have not +faith in him, nor received grace from him, I will make appear +first; and then that they do not depart from iniquity, shall be +shown afterwards. + +That the first is true consider, Christ says to his disciples, +'There are some of you that believe not.' And again, 'For Jesus +knew from the beginning who they were that believed not, and who +should betray him.' (John 4:64) Now if they believe not, they have +none of his grace in them; for faith is the first and head grace, +the beginning and leading grace; he, therefore, that is destitute +of that is empty of all the rest. Besides, other scriptures also +confirm this truth. James calls I some of the professors of Christ +that were in his day vain or empty men. (James 2:20) That is, men +void of grace. And the apostle suggesteth in the very words below +the text, that as in God's house there are golden and silver saints, +so there are also earthy and wooden ones. For 'in a great house' +as God's is, 'are not only vessels of gold and silver, but also +of wood and of earth, and some to honour, and some to dishonour.' +(2 Tim 2:20) That is, some for heaven and some for hell. (Rom 9: +20-23) + +Now they are these wooden and earthy professors that he aimeth +at in the text; to wit, that they should depart from iniquity, or +else their profession would do them no good, and these also that +he despaireth of in the next words, saying, But in this great +house of God there will not only be golden and silver Christians, +but wooden and earthly ones: And if any man purge himself from +these, from these men's companies, and from these men's vices, he +shall be a vessel to honour, sanctified, and meet for the master's +use, and prepared to every good work. From all which it is +gathered that there are some that name the name of Christ in a +way of profession, that have neither faith nor grace in them, and +so, consequently, that do not depart from iniquity. For, + +These want that principle, that holy and blessed principle, that +should induce them thereunto; to wit, the great and principal +graces of the Spirit, and they are four. + +1. As I have said, they want FAITH, that heart-purifying grace, +for the heart is purified by faith. (Acts 15:9) I have showed you +already that departing from iniquity must be with the mind and +affections, or with the heart. But how can that be, where the +heart is not sanctified and made holy? For, an unsanctified mind +cannot depart from iniquity, no more than the Ethiopian can change +his skin. (Jer. 13:3) But nothing can purify the heart but faith. +Therefore nothing can make a professor depart from iniquity where +faith is wanting. So then, when men professedly name the name of +Christ without having holy faith in him, they still abide by their +iniquity; they depart not from their iniquity, but rather make +of their profession a cloak for their iniquity, for their malice, +and for their covetousness, and the like. (1 Thess 2:15; 1 Peter +2:16) It is not profession, but faith, that bringeth God and the +soul together; and as long as God and the soul are at a distance, +whatever profession is made, there is not a departing, not +an heart-departing from iniquity. Wherefore to these professors +James writeth thus, 'Draw nigh to God, and he will draw nigh +to you. Cleanse your hands, ye sinners: and purify your hearts, +ye double-minded.' (James 4:8) Men, far from God, cannot think +reverently of him, nor so speak and profess him, as standeth with +the nature of gospel religion; wherefore God saith, draw near +hither, that is by faith; and again, 'let them come near, then +let them speak,' then let them profess. (Isa 41:1) Without faith +a man cannot please God, because he cannot without it stand before +him in the spotless righteousness of Christ, nor yet depart from +iniquity, and live a holy life. (Heb 11:6) + +There are three things in faith, that directly tend to make a man +depart from iniquity. (l.) It apprehendeth the truth of the being +and greatness of God, and so it aweth the spirit of a man. (2.) It +apprehendeth the love of this God in Christ, and so it conquereth +and overcometh the spirit of a man. (3.) It apprehendeth the +sweetness and blessedness of the nature of the Godhead, and thence +persuadeth the soul to desire here, communion with him, that it +may be holy, and the enjoyment of him, when this world is ended, +that it may be happy in, and by him, for ever. + +But without faith these things cannot be apprehended, and therefore +those that want it, whatever; their profession is, they will not +depart from iniquity. + +2. [They want REPENTANCE.] Repentance is another of the great +and principal graces which the Holy Ghost worketh in the heart. +Wherefore, without this also there can be no departing from iniquity. +It is in vain to expect it of any man, let his profession be never +so stately and great, if he is a stranger to sound repentance. How +many are there in our day, since the gospel is grown so common, +that catch up a notion of good things and from that notion make +a profession of the name of Christ, get into churches, and obtain +the title of a brother, a saint, a member of a gospel congregation, +that have clean escaped repentance. I say, they have catched up +a notion of good things, and have through that adventured to name +the name of Christ, quite forgetting to take repentance with them. +Repentance should be, and is one of the first steps into the true +gospel profession. (Mark 1:15; Prov 3:7; 16:6) But some know nothing +of it, until they come to the end of all, and their repentance +will do them no good. Repentance is not but where the true fear +of God is; yea, the fear of God is one ground of repentance. +Repentance is the scouring grace, it is that which purges. Repentance +is, as I may call it, that bitter pill without the taking, and +sound working of which, base and sinful humours will rest unstirred, +unpurged, undriven out of the soul. Can repentance be where godly +sorrow is not? or can repentance be where the fruits of repentance +are not? O the fruits of repentance, thick sown by preachers, but +it comes up but thinly! (Mark 1:4,5; Rom 6:21; Jer 7:3,5) Where +shall the fruits of repentance be found? Confession of sin is one +fruit of repentance; shame for sin is another fruit of repentance; +amendment of life is another fruit of repentance; restitution +for couzening, cheating, defrauding, beguiling thy neighbour, is +another fruit of repentance. (Luke 19:5-8) Yea, if you would see +the fruits of repentance as described by the Holy Ghost, and put +together for the further conviction and shame of the impenitent +professor, look into the second epistle to the Corinthians, 12:9-11. + +But this is a day that was never read of, a day wherein conversion +is frequent without repentance; such a conversion as it is, and +therefore doth the church of God now swarm with them that religiously +name the name of Christ, and yet depart not from iniquity. Alas! +all houses, all tables, all shops, have hanging up in them the +sign of the want of repentance. (Eccl 7:27,28) To say nothing of +the talk, of the beds and the backs of most that profess, by which +of these is it that one of a thousand for men; and for women, +one of ten thousand, do show that they have repentance? No marvel +then that the name of Christ is so frequently mentioned there, +where iniquity dwells, yea, reigns, and that with the consent of +the mind. + +I would not be austere, but were wearing of gold, putting on of +apparel, dressing up houses, decking of children, learning of +compliments, boldness in women, lechery in men, wanton behaviour, +lascivious words, and tempting carriages, signs of repentance; +then I must say, the fruits of repentance swarm in our land; but +if these be none of the fruits of repentance then, O, the multitude +of professors, that religiously name the name of Christ, and do +not depart from iniquity.[3] But, + +3. [They want LOVE.] Love is another of those great and principal +graces which the Holy Ghost worketh in the heart; wherefore let +profession be never so high, yet if love be wanting there, to be +sure such professors 'depart not from iniquity,' (1 Cor 13) Hence +all profession, and subjecting to profession, are counted nothing, +where love is not. Love is counted a most infallible sign that a +man is in a state of salvation. 'He that loveth dwells in God, is +born of God, and knoweth him.' (1 John 4:7,16,21) Love divideth +itself, to God, and to my neighbour. Love to God is, that we +keep his sayings, his commandments, his laws. 'If a man love me,' +saith Christ, 'he will keep my words;--and he that loveth me not, +keepeth not my sayings.' (John 14:23,24) For this is the love of +God, that we keep his commandments: and his commandments are not +grievous.' (1 John 5:3) So then, that professor that hath not love, +cannot depart from iniquity. (l.) Where no love is, men cannot +be tender of the name of God, they are not afflicted because men +keep not God's law. (Psa 119:136; 1 Col 13:5) (2.) Where no love +is, men cannot deny themselves of that which otherwise they might +lawfully do, lest the weak should fall, and the world be destroyed. +(Rom 14:15) (3.) Where love to God is, there is hatred against +iniquity; 'ye that love the Lord, hate evil.' (Psa. 97:10) + +A man cannot love God that loves not holiness; he loves not holiness +that loves not God's word; he loves not God's word that doth not +do it. It is a common thing to find men partial in God's law, +setting much by small things, and neglecting the weightier matters, +paying tithe of mint, and anise, and cummin, and neglecting the +weightier matters. These turn the tables of God's book upside +down; making little laws of great ones; and great ones of little +ones; counting half an hour's bodily service better than a moral +life. Love! love is gone out of the country; love to the doctrine +of the first table, love to the doctrine of the second table. O +how many professors, in God's eyes, are accounted of no more than +sounding brass, for want of this ornament, love! (1 Cor 13) + +To speak nothing of the first table, where is he that hath his +love manifested by the second? where are they that feed the hungry +and clothe the naked, and send portions to them, for whom nothing +is prepared? Where is Paul that would not eat meat while the world +standeth, lest he made his brother offend? (1 Cor 8:13) Where is +Dorcas, with her garments she used to make for the widow, and for +the fatherless? (Acts 9:36-39) Yea, where is that rich man that, +to his power, durst say as Job does? as recorded in Job 30:25; +31:13,32. Love! love is gone, and now coveting, pinching, griping, +and such things are in fashion: now iniquity abounds, instead of +grace, in many that name the name, of Christ. They want love, and +therefore cannot depart from iniquity.[4] + +4. [They want HOPE.] Hope is another of those great and principal +graces, which the Holy Ghost worketh in the heart, and without +which, let a man be never so high in profession, and so open in +naming the name of Christ, he cannot depart from iniquity. As was +said before of faith, so we say now of hope. 'And every man that +hath this hope in him purifieth himself, even as he is pure.' (1 +John 3:3) Here is that excellent office, or rather effect of hope +made manifest, it purifieth, it cleanseth a man; it makes him make +the Lord Jesus his example, as well as his Saviour. He purifieth +himself even as he is pure; to wit, in soul, in body, in spirit, +in life and conversation. Hope of life, eternal by Christ, makes +a man purify himself in obeying the truth through the Spirit. +Hope to be with Christ hereafter, will make me strive to believe +him here. Hope of being with angels then, will make a man strive +to live like an angel here. Alas! alas! there is a company of +half-priests in the world, and they cannot, they dare not teach +the people the whole counsel of God, because in so doing they +will condemn themselves and their manner of living in the world; +where is that minister now to be found that dare say to his people, +Look on me, and walk as you have me for an example? or that dare +say, What you see and hear to be in me, do, 'and the God of peace +shall be with you ?' (Phil 3:17; 4:9) These men had hope and hope +purified them to an example, till they became patterns to others. +Is not this now far off from some professors in the world? Are +they purified, are they clean that name the name of Christ? are +they weaned from that milk, and drawn from the breasts? No, nor +their profession is not attended with grace; they name the name +of Christ; well, but they do not depart from iniquity. Let a man +believe a lie, and according to the reality of his belief, such +will his obedience be; let a man hope for that for which he hath +no ground to hope, yet his hope will work with him according to +the power thereof; and yet we have a generation of men that profess +the blessed gospel, which yieldeth the most substantial ground for +faith and hope; yea, we have a company of men that will be naming +the name of Christ, which is the sweetest, the most taking, and +desirable name that is named among the sons of men, and for all +that, this gospel, this worthy name, nor yet their naming of it, +doth make them depart from iniquity. But what's the reason? why, +they have taken up a profession, but want the grace of Christ; the +faith, the repentance, the love and hope of the gospel. No marvel +then, if they abide among the wooden sort of professors: no marvel +then, though the iniquity of their heels still follows them, and +that it droppeth from them wherever they go. But so much for the +first reason, why men do name the name of Christ and yet do not +depart from iniquity. + +Second, The second reason, why some that name the name of Christ, +depart not from iniquity, is, for that, though they rest not in +bare notions, as those forementioned, yet they take up as they, +short of the saving grace of God. There are bare notions, there +are common workings, and there is a work that is saving, and that +will do the soul good to eternity. + +1. There are bare notions, and they that have them are such unto +whom the gospel comes IN WORD ONLY. (1 Thess 1:5; 1 Cor 4:19,20) +Such whose religion stands in word only, and is not attended with +a power suitable; that is, there goeth not along with the word, a +power sufficient to subdue, and work over the heart to a cordial +and gracious close with that word that comes to them. Yet such is +the noise and sound of the word, that they are willing to become +professors thereof; there is some kind of musicalness in it, +especially when well handled and fingered by a skilful preacher. +And lo, saith God unto such preachers, when their auditory is made +up of such kind of hearers, 'And lo, thou art unto them as a very +lovely song,' or as one that sings a song of loves, 'of one that +hath a pleasant voice, and can play well on an instrument: for +they hear thy words but they do them not.' (Eze. 33:30-32) + +2. But then, besides these, there is another sort, and they go +further than these. For to them the word came, not in word only, +but also in POWER: though not in that or in such a power as is +sufficient absolutely against all attempts whatsoever to bring the +soul to glory. Of these we read in several places; to wit, that +they have tasted of the powers of the world to come; but not so +as to bring them safe to glory. Yet thus far they go. (1.) They +attain light or illumination, to see much of their state by nature +with. (Heb 6:4) (2.) This light standeth not in bare speculation, +but lets fall upon the conscience convincing arguments to the +bowing and humbling of the spirit. (1 Kings 21:27-29) (3.) They +submit to these convictions, and reform, and may for a time not only +come out from them that live in error, but escape the pollutions +of the world, by the knowledge of our Lord and Saviour Jesus Christ. +(2 Peter 2:18-20; Gal 3:4; 4:20) (4.) Yea, so powerful will this +dispensation be, that it will prevail with them to do and suffer +many things for the vindication of the truth of that gospel which +they profess. For the word will be sweet unto them. Christ, the +gift of God, will be relished by them. (Heb 6:4,5) The powers of +the world to come will be in them. Some workings of the Holy Ghost +will be in them. And joy, which is as oil to the wheels, will be +with their souls. (Luke 8:13) + +Thus, I say, it is with some professors, who yet cannot be said +to depart from iniquity, that is, for all ado, because the things +that now are upon them, abide with them but awhile. 'For awhile +they believe: they rejoice in the light for a season.' (Luke +8:13, John 5:35, 2 Peter 2:21) So they clean escape from them, +who live in error for a little, or awhile; and after that return +to their old course, and are again entangled with their iniquities +and overcome. This is called, 'A turning with the dog to his own +vomit again, and with the sow that was washed, to her wallowing in +the mire.' And some of these are set forth by this and such like +sayings, 'When the unclean spirit is gone out of a man, he walketh +through dry places, seeking rest, and finding none. Then he saith, +I will return into my house from whence I came out; and when he +is come, he findeth it empty, swept, and garnished. Then goeth +he, and taketh with himself seven other spirits more wicked than +himself, and they enter in and dwell there: and the last state of +that man is worse than the first.' (Matt 12:44,45) + +Now the causes of this declension, returning, or falling away +again into iniquity, are many. + +First [Cause of falling away.] One is for that this work, this +work of power that they have been made partakers of, has not +been thorough enough upon all the powers of their souls. Their +understandings, their judgments and consciences have been dealt +with, but the power of God has not been upon their wills and +minds, and affections, rightly to subdue them to the grace of the +gospel. (Psa. 110:3) Indeed there seems to be subjection of the +will, and an overruling of the mind, and affections also, else +they could not for a time lay aside their iniquity, come off from +the pollutions of the world, and for a season rejoice in the world +and be pleased with the light thereof. But we may consider, that +this may be, not for that a sound work of God hath passed upon these +powers of the soul, but that rather this was by reason of those +reflex acts, that the understanding now enlightened, the judgment +now informed, and the conscience now convinced, had upon these +other powers of the soul. And I the rather think it so, because +willingness, mindfulness of, and affection for, this gospel, lasted +no longer than the light shined in their understandings, or than +the things were relished by their judgment and conscience. So that +when the light of their candle went out, and when the taste of +this sugar-plum was out of their mouth, their wills and affections, +not being possessed with the fear of God, they returned again to +their course, and went away as before with iniquity. + +Nor do I by anything here discoursed, lay blame or fault at the +door of God. For, + +1. He is a free agent to do what he pleaseth, and may, if he please, +refuse to give anything, or if he gives something, why may he not +give what he pleases also? He may give special grace to one, and +that which is not so to another: he may open Balaam's eyes, (Num. +24:3) and open Lydia'a heart; (Acts 16:14) he may give some but +a taste, and cause some to eat abundantly. (Heb. 6; Songs 5:1) +He may suffer some to fall away, and keep others, by his power, +through faith unto salvation. + +2. Besides, God's withdrawing, to wit, of those common workings, +if they were withdrawn without, a cause given--which yet I +question--yet why may they not be withdrawn from these, as well +as from his own peculiar ones. He knows but little, that doth +not know that God ofttimes hides his face from his own, and also +withdraws from them the light and great influences of the Holy +Ghost: and turns them over, at least in their own apprehensions, +to the ungodly, and to fallen angels for their chastisement, or +trial; or instruction, &c. + +3. And why may not God, since these rebels had such working with +them, as that their minds, by their understanding, their will and +affections; by their judgment and consciences were somewhat taken +and allured, cause a withdrawing of these for trial, and to see +if they would cry after him to return. + +But we will let these things pass, and call you again to remembrance +of what is in hand: we are now shewing that there be them that +name the name of Christ, 'that yet depart not from iniquity,' and +in shewing the cause of their not so doing, one was for that the +gospel came to them in word only; and the other was, for that +though it came to others in power, yet not in power, or in that +power, that effectually keepeth some to salvation. Upon this +second reason I now am, and am shewing how it comes to pass that +they that are under the power of the things that we have afore +discoursed, should notwithstanding that, return to their vomit +again. One cause of this declension, or going back to iniquity, +I have just now touched upon, and we have some more behind. + +Second [Cause of falling away.] Therefore such persons upon the +withdrawing of those influences that at present are mighty upon +them, do forthwith; forget, both what they had, and what work it +made upon them. Straightway they forget what manner of men they +were. It is said of Israel, they sang his praises, they soon forgot +his word. So these they forget. + +1. They forget what light and what conviction they had. + +2. They forget what sorrow for sin they had. + +3. They forget what tastes of Christ and his word they had. + +4. They forget what joy and comfort they had. + +5. They forget how fair for heaven they were. + +6. And they forget how cleansed once they were. + +'They have forgotten that they were purged from their old sins.' +(2 Peter 1:9) Now forgetfulness makes things that are past as +nothing; and if so, then it can lay no obligations upon the mind, +to engage it to the delight of them, and to the enjoying of them, +no not in the thoughts of them, as if they were remembered by us. +Forgetfulness is a very dangerous thing: it makes preaching vain, +profession vain, faith vain, and all to no purpose. (1 Cor. 15:1, +2) Such profession is but a dream, and the professors but as +dreamers: all vanishes in the morning. This made Paul so caution +the Corinthians, that they forgot not the preaching; and the author +to the Hebrews, so earnestly calls them, in their back-sliding, +back to the remembrance of former days, and to the recollecting +of what it was that then had made them so willingly endure their +great fight of affliction. (Heb. 10:32, 33) + +Forgetfulness, I say, makes things nothing; it makes us as if +things had never been; and so takes away from the soul one great +means of stay, support, and encouragement; when choice David was +dejected, the remembrance of the hill Hermon was his stay; when +he was to go out against Goliah, the remembrance of the lion and +the bear was his support: so when those that have had the power +of the things of God upon them, can think of this; when they are +withdrawn, it will, even the thinking of it, have some kind of +operation upon the soul. And therefore you shall find, that the +recovering of a backslider usually begins at the remembrance of +former things. 'Remember therefore from whence thou art fallen, +and repent, and do the first works.' (Rev. 2:5) + +It is marvellous to see how some men are captivated with this +forgetfulness. Those that sometimes have prayed, cried, groaned, +and sighed, for eternal life; those that sometimes thought no +pains too much, no way too far, no hazards too great to run, for +eternal life; those who sometimes were captivated with the word, +and with the comforts and joy thereof, and that, had it been +possible, could have pulled out their eyes, and have given them to +a gospel minister, so dear and sweet were the good tidings which +they brought to such. (Gen. 4:14, 15) I say it is marvellous to +see how such men are captivated with the forgetfulness of this. +They are as if they never had been those men; they are as if they +had never had such things; or, as if they never had thought about +them. Yea, they are strange, and carry it strangely to all those +that still are under the power of that word, and of that mighty +band by which sometimes themselves were guided. + +Should one say to some, Art not thou the man that I once saw crying +under a sermon, that I once, heard cry out, What must I do to +be saved? and, that some time ago I heard speak well of the holy +word of God? how askew will they look upon one; or if they will +acknowledge that such things were with them once, they do it more +like images and rejected ghosts, than men. They look as if they +were blasted, withered, cast out, and dried to powder, and now +fit for nothing but to be cast into the fire, and burned. (John +15:6) The godliness from which they are departed, and the iniquity +unto which again they have joined themselves, has so altered, so +metamorphosed and changed their heart, and mind, and ways. This +therefore as the second thing which shews why some that have been +under something of the power of things,[5] are again with iniquity +entangled and overcome. + +Third [Cause of falling away.] Another thing that makes these +enlightened ones, that they continue not to depart from iniquity, +is the persecution that always attends the word: for persecution +always attends the word, that of the tongue, or that of the sword. +Now these men that were once enlightened, though they cannot +remember what they were themselves, yet Satan helps them to think +that their neighbours remember what they were: and having now +lost the savour, the sense of what they once had, and sinned away +that Spirit that brought it to them, they grow weak; yea are above +all men the most unable to stand up, to abide the shock and trial, +that for their profession is coming upon them. Wherefore, by and +by they are offended; to wit, with their own profession, and call +themselves an hundred fools, for being so heedless, so witless, and +unwary, to mind God's holy things in such a time and day. (Matt. +4:16, 17; Luke 8:13) Then they bethink with themselves, how to +make an honourable retreat, which they suppose they usually do, +by finding fault, first with their own unadvisedness, and of the +over-persuasiveness of others; they also now begin to say farewell +conscience, yea, God and heaven and all, and join in confederacy +with the world again. Thus are they in fear, where no fear is; +and the sound of a shaken leaf doth chase them. And there are four +things that are the cause of this. + +1. For that not withstanding the former power that attended the +word to their hearts, their hearts did still abide as hard as +a rock, there was no true and sound breaking, nor softening in +that; wherefore there the word wanted depth of earth, as our Lord +is pleased to call it; and anon when the sun was up, that which +remained was presently scorched, and so withered away. + +2. Notwithstanding what they had sometimes enjoyed, yet the grace +of the fear of God was wanting in them. (Eccl. 7:16-18) So wanting +that, what should hinder but that they should return to go as +they came, and leave Christ, the gospel, and the people of God to +shift as well as they can for themselves. + +3. All that they enjoyed did not estrange their hearts from their +lusts, though when they were in the power of things, they were +deader to them than formerly; I say than formerly. (Psa. 78:30, +36, 37) And it is even with such, as with them, who are for a time +taken off from what yet they love, by some new employ in which +they are engaged. Saul went out to look for David to kill him, +but when he came at Naioth, in Ramah, the Spirit of God came upon +him, and he prophesied. (1 Sam. 19:18, 24) But this lasted but +for a while. Saul soon returned to his old envy against the holy +man again. + +4. It comes upon them even of judgment and wrath, for since they +so soon give way to sin, and forget, God suffereth them to fall +into the fear of men, and to force their hearts to comply with bad +things,--even as Judas and Demas did,--till they are swallowed up +of that gulph, into which the ungodly descend. 'As for such as +turn aside unto their crooked ways, the Lord shall lead them forth +with the workers of iniquity.' (Psa. 125:5) + +When once God is angry with a people, he can deal with them, he +can give them up to those lusts in judgment, that they will not +be separated from by mercy. Yea, he can make a way for his anger +to overtake them that have made a way, by the deceits of their +hearts, to go a-whoring from under him. + +And these are the causes why those that were once enlightened, and +have tasted the good word of God, and the powers of the world to +come, return with the dog to his own vomit again; and so, though +they have or do name the name of Christ, yet depart not from +iniquity. + +Third, A third reason, why they that name the name of Christ do not +depart from iniquity, may be, because GRACE IS WEAK and CORRUPTION +STRONG. I speak now of them that are truly gracious; for as those +that never had nothing but notion, did never at all depart from +iniquity: and as those that never had saving grace, though common +workings were with them, do but a little depart from iniquity; so +those that yet have the grace of God in them, in truth, do not, +as they should, depart from iniquity; wherefore the exhortation is +as much to them as it is to any body else; 'and let them that name +the name of Christ,' with gracious lips, 'depart from iniquity.' +For though there is a great difference betwixt these and the two +sorts that I mentioned before,--these having the true principles of +holiness in them, but the other nothing thereof,--yet they, even +they, also have need of this exhortation; for they do not, as +they should, 'depart from iniquity.' Their graces, as I said, are +weak, and that is the reason thereof. + +That these do not depart from iniquity, as they should, is clear. + +1. For that their highest acts of holiness are tainted therewith, +and made imperfect thereby. (Isa. 64:6; Psa. 143:2; Heb. 12:15; +Matt. 6:23) This is manifest, because they still are afraid to +shew themselves before God in their own works, and because they +betake them for acceptation with God, to the priestly office of +Christ, and pray by him, 'forgive us our trespasses.' + +2. This is clear also, because we are, while in this world, nowhere +by the word said to have attained to the mark and point of absolute +perfection; but are bid to grow, to follow on, to press forward, +and to perfect holiness in the fear of God. (2 Peter 3:18; Heb. +6:12; Phil. 3:12-14; 2 Cor. 7:1) Yea, the best of us all, even +the apostles and prophets, have not only made it manifest by their +imperfections, that as yet they have not departed from iniquity as +they should; but they have confessed, and denied not, that they +were yet in the pursuit of righteousness, and had not already +attained. + +3. This is clear also, for that the righteousness, by the which the +best of saints are justified in the sight of God, is a righteousness +of another, not their own; the righteousness of another man, for +that there is not any upon earth that doth good and sins not. +And what need we pray, 'forgive us our trespasses,' approach God +in the perfections of another, and be bid 'to perfect holiness,' +if we had already attained, or were already perfect, or were so +departed from iniquity as we should. + +4. Alas, the complaints of God concerning this matter, doth +sufficiently testify the truth of what I say. When God came to his +people in Egypt, and bid them forsake the idols of Egypt, they did +not. But they rebelled against me, says he, and would not hearken +unto me; they did not, every man, cast away the abominations of +his eyes, neither did they forsake the idols of Egypt. Well, he +saved them out of Egypt, and brought them into the wilderness, +and said to them there, Obey my laws, and my commandments; but +the house of Israel rebelled against me in the wilderness, they +walked not in my statutes, they despised my judgments. Well, then +he had them from the wilderness to Canaan, and then said to them, +Keep my laws. (Eze. 20) But when he had brought them into the +land, then they also polluted themselves, and sinned, against him +as before. Again, when God brought them out of captivity, both +they, and every thing that they did, was unclean. (Hag. 2:14) + +To be short, what says Paul in the seventh to the Romans? what +says James in the third chapter of his epistle? (ch. 3:2) And what +says John in his first epistle, and first chapter? (1 John 1:9) +Do they not all confess, though themselves were apostles, and so +for grace and gifts beyond any that breathe in this world, that +sin and iniquity was yet with them; and so consequently, that +there was not as yet that departing by them therefrom, as there +should. And the reason, as I have said, is, because grace is weak, +weak in the beat and most strong of the saints of God. Hence the +greatest saints use to complain, when much assaulted with corruptions, +or attended with very hard service for God, of their weakness and +insufficiency, as to a completeness of doing the will of God. + +(1.) Moses, when God did but bid him nourish and succour Israel in +the wilderness, and carry them in his bosom, as the nursing-father +beareth the sucking child, was stricken with such fear of +miscarrying, through the weakness of his graces and the power of +his corruptions, that he cried to God, saying, 'I am not able to +bear all this people alone, because it too heavy for me. And if +thou deal thus with me, kill me, I pray thee, out of hand,--and +let me not see my wretchedness.' (Num. 11:14, 15) + +(2.) Job, when he was, for a proof of his integrity, to be exercised +a while with some of the judgments of God, cries out, in a sense +of his weakness to bear them, and to go through as he should, 'Is +my strength the strength of stones? or is my flesh of brass?' And +again, 'Am I a sea, or a whale, that thou settest a watch over +me? Wilt thou break a leaf driven to and fro? And wilt thou pursue +the dry stubble?' (Job 6:12; 8:12; 13:25) + +(3.) So Daniel, when he was but to stand and talk with the angel, +how weak did he find himself; 'There remained,' saith he, 'no +strength in me;' and, '0 my Lord, by the vision my sorrows are +turned upon me, and I have retained no strength. For how can the +servant of this my Lord talk with this my Lord? for as for me, +straightway there remained no strength in me, neither is there +breath left in me.' (Dan. 10) Some may say, but this is natural +weakness. But I ask, how came nature to be so weak, but through +sin? the remains whereof abiding still upon the best of saints, +make them, not withstanding their graces, incapable to do any +thing as they should. + +(4.) Paul, a man of men, who had so much grace, revelation of +grace and communion with Christ, that sometimes he knew not whether +he was in or out of the body, and yet you find him making bitter +complaint of the weakness of his grace, and of the power of his +corruptions. 'I am carnal,' saith he, and what I hate that do +I. 'How to perform that which is good I find not;' 'when I would +do good evil is present with me.' 'But I see another law in my +members, warring against the law of my mind, and bringing me into +captivity to the law of sin, which is in my members.' '0 wretched +man that I am,' &c. What complaints, what confessions, what bewailing +of weakness is here? And what need was there of any of this, if +Paul could, as he would, have departed from iniquity? (Rom. 8) + +I have instanced in these four men, because as to failings and +miscarriages they are as free--by what the holy record saith--as +any four of whose lives you shall read in all the Bible; but you +see that they were too weak to do good and depart from iniquity +as they would. + +Grace may be said to be weak, either when a lower or less degree +thereof is compared with a higher and greater degree of the same; +or it may be said to be weak when, in what degree of it you will, +it shall be engaged by, or engage itself against sin, &c. + +There are degrees of grace in the world, some have less, and some +bigger measures thereof, and according to the measure of grace +received, so is a Christian capable of action. He that has little, +acts but weakly; he that has much, acts more strongly; and he +of the saints that has most, acteth best of all: but yet none of +these three can act so as they should and would, and, consequently, +so depart from iniquity as is their duty. Witness those four that +I mentioned but now, for they are among the first-rate of saints, +yet you see what they did, and hear what they said. + +Sin is a mighty tyrant; it is also installed in our flesh, and +has moreover that in it which suiteth with whatever is sensual in +us. The flesh relisheth it well, though the spirit of the Christian +is against it. + +Sin is an active beast, and will not admit that the soul should +attempt to put forth itself in any good thing, without opposition +and contradiction. 'When I should do good evil is present with +me.'[6] + +Sin is of a polluting and defiling nature, and what grace soever +it toucheth it staineth, and in staining makes it weaker, than +were it not so defiled it would be. Besides, not a grace, nor an +act of grace in the soul can escape untouched. + +Unbelief stands ready to annoy faith in the grace, as well as in +the act of faith. + +Hardness of heart will not let love so affectionately and +sympathisingly act as it should. + +Sense and reason being polluted will not let hope be so steadfastly +fixed upon unseen things as it should. + +Pride will not let us be so humble as we ought, nor self so self +denying. Passion often interrupts our patience, and angry motions +our meekness. By these, and more that might be named, it appears +that sin is in us, opposeth our graces, and letteth[7] them from +acting as they should; and because this sin has part of ourself +in its possession, therefore though our more noble part be utterly +against it, yet we depart not from it as we should. + +God chargeth Moses with rash and unadvised words, and so he doth +Job also: Daniel did wear the name of an idol god, and Paul freely +confesseth himself unfirm. (Num. 20:12; Psa. 106:32; Job 38:2; +Job 42:6; Dan. 4:8; Rom. 7:24) + +Nor may what hath now been said be applied to those that are weak +in faith, and so in every other grace; for the strongest grace +when acted as well as we can, cannot cause that we depart from +iniquity as we should. (l.) Because the strongest grace cannot +act without opposition. (2.) Because we that are the actors are +lame, infirm, and made weak by sin that dwells in us. (3.) Because +grace and a state of grace is not that wherein the perfection +designed for us doth lie, for that is in another world. (a.) This +is a place to act faith in. (b.) This is a place to labour and +travel in. (c.) This is a place to fight and wrestle in. (d.) This +is a place to be tried in. + +And therefore this is no place of perfection, and consequently no +place where God's people can depart from iniquity as they should. +Now there is a twofold way of departing from iniquity. I. One is +when the mind is set against it, and withdrawn from the love and +liking of it. II. The other is when the practice of it is shunned +by the whole man. + +I. The first of these ways, the saints, though they truly do depart +from iniquity, yet depart not from it as they should. (1.) Their +understanding sees not the utmost baseness that is in it. (2.) Their +judgment is not informed about the vileness of it to perfection. +(3.) The conscience has not yet been convinced of all the evil that +is in it. Then, (a.) How should the soul abhor it as it should? +(b.) How should the desires depart from it with that fervency as +they should? (c.) And the will and affections so turn away from +it as they should? + +II. Second, As to the shunning of the acts of sin, there we also +come wonderful short. + +We shun not the sins of others as we should. This is made appear, +(1.) For that we shun not the company of base men as we should. +(2.) Nor shun or refuse to imitate them in their evil, as we should. +How easily are good men persuaded to comply with bad men's ways. +Yea, Jehoshaphat himself said to Ahab, that base one: Behold, 'I +am as thou art, my people as thy people, my horses as thy horses.' +(1 Kings 22:4) Joseph could learn in Pharaoh's court, to 'swear +by Pharaoh's life.' (Gen. 42:15, 16) Peter also, when dissembling, +was in fashion among the people, could learn to dissemble likewise. +(Gal. 2:11-14) + +We shun not our own sins or the sine of our own company as we +should. Christians learn to be proud one of another, to be covetous +one of another, to be treacherous and false one of another, +to be cowardly in God's matters one of another, to be remiss and +negligent in christian duties one of another. + +Besides, if I should go about to shew here, how Christians will +hide iniquity, as David. (2 Sam. 12:12) How they will excuse it, +as did Aaron. (Ex. 32:22-24) How they will plead for it, as did +the men of the city of Joash for Baal. (Jud. 6:29-31) and the like, +I might soon make it abundantly appear, that Christians do not +depart from iniquity as they should; and therefore the exhortation +stands; good, and of use to the best of saints on earth, that +they and every of them 'should depart from iniquity.' Yea, the +observation also that they do not do it as they should, doth still +stand good against us. + +Wherefore, as it is true in those that have nothing but notion, +and that it is true in those that are wrought upon, but not +effectually, so it is true upon those that are truly gracious; +observation proves it, fears of damnation prove it, the outcry +of the world proves it, and the confession of the best men proves +it. + + +[OBSERVATION SECOND.] + +I come now to another observation with which I will present you, +and that is this, namely, that every one that in way of profession and +religion names the name of Christ, 'SHOULD DEPART from iniquity.' +I say, that every one that in a way of profession and religion, +'nameth the name of Christ, should depart from iniquity.' This +truth needs more practice than proof. For I think there are none +that have either scripture or reason by them, but will freely +consent to this. + +Nor is there any thing ambiguous in the observation, that we need +now to stand upon the explaining of. For, + +What iniquity is, who knows not? + +That it cleaves to the best, who knows not? + +That it is disgraceful to profession, who knows not? and therefore +that it ought to be departed from, who knows not? + +But because the motives in particular may not be so much considered +as they ought, and because it is Satan's design to tempt us to +be unholy, and to keep iniquity and the professing man together; +therefore I will in this place spend some arguments upon you that +profess, and in a way of profession do name the name of Christ, +that you depart from iniquity; to wit, both in the inward thought +and in the outward practice of it. And those arguments shall +be of four sorts, some respecting Christ, some his Father, some +ourselves, and some the world. + + +First, [Arguments that respect CHRIST.] + +First, The Christ, whom you profess, whose name you name, and +whose disciples you pretend to be, is holy. 'Be ye holy, for I +am holy,' (1 Peter 1:16) This is natural to our discourse; for if +Christ be holy, and if we profess him, and in professing of him, +declare that we are his disciples, we ought therefore to depart +from iniquity, that we may shew the truth of our profession to +the world. + +Second, They that thus name the name of Christ should depart from +iniquity, because this Christ, whose name we name, is loving. Those +that have a loving master, a master that is continually extending +his love unto his servants, should be forward in doing of his +will, that thereby they may shew their sense, and acceptation of +the love of their master. Why, this is his will, 'that we depart +from iniquity, that we throw sin away; that we fly every appearance +of evil.' (1 Thess. 5:22; Heb. 7:26) + +Third, They that thus name the name of Christ should depart from +iniquity, because of the honour and reputation of their Lord. It +is a disparagement to Christ, that any of his servants, and that +any that name his name, should yet abide by, and continue with, +iniquity. 'A son honoureth his father, and a servant his master: +if then I be a Father, where is mine honour? and if I be a Master, +where is my fear? saith the Lord of hosts, unto you, O priests, +that despise my name. And ye say, Wherein have we despised thy +name?' (Mal. 1:6) + +Fourth, They that name the name of Christ should depart from iniquity, +because of his name, that his name may not be evil spoken of by +men; for our holiness puts a lustre and a beauty upon the name +of Christ, and our not departing from iniquity draws a cloud upon +it. Wherefore we ought to depart from iniquity, that the name of +the Lord Jesus may be glorified, and not reproached through us. + +Fifth, They that name the name of Christ should depart from iniquity, +because of the gospel of the Lord Jesus Christ. That the gospel of +our Lord Jesus Christ, which they profess, may not be evil spoken +of by our neighbours. The gospel is called holy, therefore let them +be holy that profess it. (2 Peter 2:21) The which they can by no +means be, if they depart not from iniquity. Men cannot serve the +designs of the gospel, and their own worldly and fleshly designs. +But they that profess the name of Christ, they should be tender +of his gospel, that they keep that in good esteem and reputation +in the world. The which they can by no means do, unless they depart +from iniquity. + +Sixth, They that name the name of Christ should depart from iniquity, +because the very profession of that name is holy. The profession +is an holy profession. Be ye clean that bear the vessels of the +Lord; the vessels, that is, the profession, for by that is as it +were carried about the name and gospel of Jesus Christ. We must +therefore lay aside all iniquity, and superfluity of naughtiness, +and do as persons professing godliness, as professing a profession, +that Christ is the priest of, yea the high-priest of 1 Thess. +2:30; Heb. 3:3. It is a reproach to any man to be but a bungler +at his profession, to be but a sloven in his profession. And +it is the honour of a man to be excellent in the managing of his +profession. Christians should be excellent in the management of +their profession, and should make that which is good in itself, +good to the church and to the world, by a sweet and cleanly managing +of it. + +Seventh, They that profess the name of Christ, or that name it +religiously, should to their utmost depart from iniquity, because of +the church of Christ which is holy. He that religiously professeth +the name of Christ, has put himself into the church of Christ, +though not into a particular one, yet into the universal one. Now +that is holy. What agreement then hath the temple of God with idols? +Ay, or any pillar, or post, or pin, or member of that temple. (2 +Cor. 6:16) One black sheep is quickly espied among five hundred +white ones, and one mangey one will soon affect many. One also +among the saints, that is not clean, is a blemish to the rest, +and, as Solomon says, 'one sinner destroyeth much good.' (Eccl. +9:18) + +Eighth, They that profess the name of Christ, or that name that +name religiously, should depart from iniquity, because of the +ordinances of Christ, for they are holy. (Ex. 30:17-31) Men of +old before they went in to meddle with holy things, were to wash +their hands and their feet in a vessel prepared for that purpose. +Now since they that name that name religiously do also meddle with +Christ's appointments, they must also wash and be clean; cleanse +your hands ye sinners, if you mean to meddle with Christ in his +appointment; wash lest God cut you off for your not departing from +iniquity. + +Ninth, They that name the name of Christ religiously should depart +from iniquity, because of Christ's observers. There are many that +keep their eye upon Christ, and that watch for an opportunity to +speak against him, even through the sides of those that profess +him. 'Behold, this child is set for the fall and rising again +of many in Israel; and for a sign that shall be spoken against.' +(Luke 2:34) Some take occasion to speak against him, because of +the meanness of his person; here some again speak against him, +because of the plainness of his doctrine; also some speak against +him, because of the meanness of his followers; and some speak +against him, because of the evil deeds of some that profess him. +But if he that gives just occasion of offence to the least of the +saints had better be drowned in the sea with a mill-stone about +his neck; what think you shall his judgment be, who, through his +mingling of his profession of Christ's name with a wicked life +shall tempt or provoke men to speak against Christ? + + +SECOND, I come now to those arguments that respect GOD THE FATHER. + +First, Then, they that profess the name of Christ should depart +from iniquity; because of God the Father, because God the Father +has made Christ to be to us what he is; to wit, the Apostle and +high-priest of our profession. 'He that honoureth not the Son, +honoureth not the Father which hath sent him.' (1 Cor. 1:30; +John 5:23; 15:8) Nor can the Father be honoured by us, but by our +departing from iniquity. All our talk and profession of Christ, +adds no glory to his Father, who has made him our King, and +Priest, and Prophet, if it be not joined to an holy conversation. +Wherefore, if you profess the name of Christ, and would hold the +word in hand, that you have believed in him, depart from iniquity, +for the Father's sake that hath sent him. + +Second, As it is the Father which hath made Christ to us what he +is; so it is the Father who hath called us to partake of Christ +and all his benefits. 'Wherefore we must depart from iniquity +that profess the name of Christ, that we may glorify him for his +call.' (1 Cor. 1:9; Heb. 3:1) He has called us to the fellowship +of his Son Jesus Christ; that is, to partake of all that good +that is in him, as Mediator, and to be done by him for those that +trust in him. Nor had we ever come out of a cursed and condemned +condition, to Christ, for life and blessedness, but by the call +of the Father; 'For it is not of works, but of him that calleth.' +(Rom. 9:11) Now since he has called us to this privilege--even +us whom he has called--and left others in their sins to perish by +his judgments, it is meet we should depart from iniquity. (Heb. +3:1; 2 Peter 1:2, 3) Especially since the call by which he called +us is heavenly, and holy, and because he has not only called us +to glory, but to virtue. + +Third, We that religiously name the name of Christ, should depart +from iniquity, because God the Father of our Lord Jesus Christ +has commanded us to do. Wherefore gird up the loins of your minds, +be sober, and hope to the ene for the grace that is to be brought +unto you at the revelation of Jesus Christ. As obedient children, +not fashioning yourselves according to your former lusts in your +ignorance; but as he that has called you is holy, so be ye holy +in all manner of conversation: because it is written, 'Be ye holy, +as I am holy.' + +Fourth, They that religiously name the name of Christ should depart +from iniquity, that they may answer the end for which they are +called to profess his name. The Father has, therefore, called them +to profess his name, that they might be trees of righteousness, the +planting of the Lord, that he might be glorified. Dost thou then +profess the name of Christ: bring forth those fruits that become +that holy profession, that you may be called 'trees of righteousness,' +and that God may be glorified for and by your professed subjection +to the gospel of his Son. (Isa. 61:3) + +Fifth, They that name--as afore--the name of the Lord Jesus Christ, +should depart from iniquity, that they may shew to the world +the nature and power of those graces, which God the Father has +bestowed upon them that do religiously name the name of Christ. +And the rather, because he that religiously nameth that name, +declareth even by his so naming of him, that he has received grace +of the Father, to enable him so to do. Now he cannot declare this +by deeds, unless he depart from iniquity; and his declaring of it +by words alone, signifies little to God or man. (Titus 1:16) + +Sixth, We therefore that religiously name the name of Christ, should +also depart from iniquity, because the Spirit of the Father will +else be grieved. (Eph. 4:30) The countenancing of iniquity, the not +departing therefrom, will grieve the Holy Spirit of God, by which +you 'are sealed to the day of redemption;' and that is a sin of +a higher nature that men commonly are aware of. He that grieveth +the Spirit of God shall smart for it here, or in hell, or both. +And that Spirit that sometimes did illuminate, teach, and instruct +them, can keep silence, can cause darkness, can withdraw itself, +and suffer the soul to sin more and more; and this last is the +very judgment of judgments. He that grieves the Spirit, quenches +it; and he that quenches it, vexes it; add he that vexes it, +sets it against himself, and tempts it to hasten destruction upon +himself. (1 Thess. 5:19) Wherefore take heed, professors, I say +take heed, you that religiously name the name of Christ, that you +meddle not with iniquity, that you tempt not the Spirit of the Lord +to do such things against you, whose beginnings are dreadful, and +whose end in working of judgments is unsearchable. (Isa. 63:10; +Acts 5:9) A man knows not whither he is going, nor where he shall +stop, that is but entering into temptation; nor whether he shall +ever turn back, or go out at the gap that is right before him. He +that has begun to grieve the Holy Ghost, may be suffered to go on +until he has sinned that sin which is called the sin against the +Holy Ghost. And if God shall once give thee up to that, then thou +art in the iron cage, out of which there is neither deliverance +nor redemption. Let every one, therefore, that nameth the name of +Christ, depart from iniquity, upon this second consideration. + + +THIRD, In the next place, I come now to those arguments that do +respect THYSELF. + +First, Those that religiously name the name of Christ should, +must, depart from iniquity, because else our profession of him is +but a lie. 'If we say that we have fellowship with him, and walk +in darkness, we lie.' (I John 1:6) 'And walk in darkness;' that +is, and walk in iniquity, and depart not from a life that is +according to the course of this world. 'He that saith, I know him, +and heepeth not his commandments, is a liar, and the truth is not +in him.' (ch. 2:4) The truth that he professes to know, and that +he saith he hath experience of, is not in him. Every man that +nameth the name of Christ is not therefore a man of God, nor is +the word in every man's mouth, truth, though he makes profession +of that worthy name. (1 Kings 17:24) It is then truth in him, +and to others with reference to him, when his mouth and his life +shall agree. (Rev. 2:2, 9; 3:9) Men may say they are apostles, +and be liars: they may say they are Jews, that is, Christians, and +lie, and be liars, and lie in so saying. Now this is the highest +kind of lying, and certainly must therefore work the saddest sort +of effects. Thus man's best things are lies. His very saying, I +know him, I have fellowship with him, I am a Jew, a Christian, is +a lie. His life giveth his mouth the lie: and all knowing men are +sure he lies. 1. He lies unto God: he speaks lies in the presence, +and to the very face of God. Now this is a daring thing: I know +their lies, saith he; and shall he not recompense for this? See +Acts 5:4; Rev. 21:8, 27; 22:15. and take heed. I speak to you that +religiously name the name of Christ, and yet do not depart from +iniquity. 2. He lies unto men; every knowing man; every man that +is able to judge of the tree by the fruit, knows that that man +is a liar, and that his whole profession as to himself is a lie, +if he doth not depart from iniquity. Thus Paul called the slow +bellies,[8] the unsound professors among the Cretians, liars. +They were so in his eyes, for that their profession of the name +of Christ was not seconded with such a life as became a people +professing godliness. (Titus 1:12-16) They did not depart from +iniquity. But again, 3. Such a man is a liar to his own soul. +Whatever such an one promiseth to himself, his soul will find it +a lie. There be many in the world that profess the name of Christ, +and consequently promise their soul the enjoyment of that good, +that indeed is wrapt up in him, but they will certainly be mistaken +hereabout, and with the greatest terror will find it so, when they +shall hear that direful sentence, 'Depart from me, all ye workers +of iniquity.' (Luke 8:27) Christ is resolved that the loose-lived +professor shall not stand in the judgment, nor any such sinners +in the congregation of the righteous. They have lied to God, to +men, and to themselves; but Jesus then will not lie unto them: he +will plainly tell them that he hath not known them, and that they +shall not abide in his presence. But, + +Second, Those that religiously name the name of Christ should +depart from iniquity, else, as they are liars in their profession, +so they are self deceivers. I told you but now such lie to themselves, +and so consequently they deceive themselves. 'But be ye doers of +the word, and not hearers only, deceiving your ownselves.' (John +1:22) It is a sad thing for a man, in and about eternal things, +to prove a deceiver of others; but for a man to deceive himself, +his ownself of eternal life, this is saddest of all; yet there +is in man a propenseness so to do. Hence the apostle says, be not +deceived, and let no man deceive himself. And again, verse 26, +'If any man among you seem to be religious, and bridleth not his +tongue, but deceiveth his own heart, this man's religion is vain.' +These words, 'but deceiveth his own heart,' I have much mused about: +for they seem to me to be spoken to show how bold and prodigiously +desperate some men are, who yet religiously name the name of Christ: +desperate, I say, at self deceiving. He deceiveth his own heart; +he otherwise persuadeth it, than of its ownself it would go: +ordinarily men are said to be deceived by their hearts, but here +is a man that is said to deceive his own heart, flattering it off +from the scent and dread of those convictions, that by the Word, +sometimes it hath been under: persuading of it that there needs +no such strictness of life be added to a profession of faith in +Christ, as by the gospel is called for: or that since Christ has +died for us, and rose again, and since salvation is alone in him, +we need not be so concerned, or be so strict to matter how we +live. This man is a self deceiver; he deceives his own heart. Self +deceiving, and that about spiritual and eternal things, especially +when men do it willingly, is one of the most unnatural, unreasonable, +and unaccountable actions in the world. 1. It is one of the most +unnatural actions; for here a man seeks his own ruin, and privily +lurks for his own life. (Prov. 1:18) We all cry out against him +that murders his children, his wife, or his own body, and condemn +him to be one of those that has forgot the rules and love of +nature. But behold the man under consideration is engaged in such +designs as will terminate in his own destruction: he deceiveth +his own soul. 2. This is also the most unreasonable act; there +can no cause, nor crumb of cause that has the least spark or dram +of reason, or of anything that looks like reason, be shown why a +man should deceive himself, and bereave his soul of eternal life. +Therefore, 3. Such men are usually passed over with astonishment +and silence. 'Be astonished, O ye heavens, at this! and be horribly +afraid, for my people have committed two evils; they have forsaken +me the fountain of living waters, and hewed them out cisterns, +broken cisterns, that can hold no water.' (Jer. 2:11-13) + +But, above all this, as to this head, is the most amazing place, +where it is said, that the self deceiver makes his self deceiving his +sport: 'Sporting themselves with their own deceivings.' (2 Peter +2:13) These are a people far gone, to be sure, that are arrived +to such a height of negligence, carelessness, wantonness, and +desperateness of spirit, as to take pleasure in, and make a sport +of, that which will assuredly deceive them for ever. But this +is the fruit of professing of Christ, and of not departing from +iniquity. The wisdom and judgment of God is such, as to give such +over to the sporting of themselves in their own deceivings. + + +FOURTH. [Those arguments that respect THE WORLD.] + +First, Those that religiously name the name of Christ should depart +from iniquity, because of the scandal that will else assuredly +come upon religion, and the things of religion, through them. +Upon this head I may begin to write with a sigh, for never more +of this kind than now! There is no place, where the professors +of religion are, that is clean and free from offence and scandal. +Iniquity is so entailed to religion, and baseness of life to the +naming of the name of Christ, that one may say of the professors +of this age, as it was said of them of old, 'All tables are full +of vomit and filthiness, so that there is no place clean.' (Isa. +28:8) Where are they even amongst those that strive for the rule, +that mind it at all, when it pinches upon their lusts, their +pride, avarice, and wantonness? Are not, now-a-days, the bulk of +professors like those that 'strain at a gnat and swallow a camel?' +(Matt. 23:24) Yea, do not professors teach the wicked ones to be +wicked? (Jer. 2:33) Ah! Lord God, this is a lamentation, and will +be for a lamentation. What a sore disease is now got into the +church of God, that the generality of professors should walk with +scandal! + +No fashion, no vanity, no profuseness, and yet no niggardliness, +but is found among professors. They pinch the poor, and nip from +them their due, to maintain their own pride and vanity. I shall +not need to instance particulars; for from the rich to the poor, +from the pastor to the people, from the master to his man, and +from the mistress to her maiden, all are guilty of scandal, and +of reproaching, by their lives, the name of the Lord; for they +profess, and name that worthy name of Christ, but are not as they +should be, departed from iniquity. + +1. Hence the name of God is polluted and reproached, even till +God is weary and cries out, 'Pollute ye my name no more with your +gifts and with your idols.' (Eze. 20:39) O do not pollute my name, +says God; rather leave off profession, and go every one to his +wickedness. Tell the world, if you will not depart from iniquity, +that Christ and you are parted, and that you have left him, to +be embraced by them to whom iniquity is an abomination. It would +far better secure the name of God from scandal and reproach, than +for you to name the name of Christ, and yet not to depart from +iniquity. Then, though you sin, as now you do, the poor world would +not cry out, Ay, this is your religion! Then they would not have +occasion to vilify religion because of you, since you tell them +that Christ and you are parted. But, + +2. If you will not leave off to name the name of Christ, nor yet +depart from iniquity, you also scandal the sincere professors +of religion, and that is a grievous thing. There are a people in +the world that have made it their business, ever since they knew +Christ, to cleanse themselves from all filthiness of flesh and +spirit, and that desire to perfect holiness in the fear of God; +and you scandalous professors mixing yourselves with them, 'make +their gold look dim.' (Lam. 4:1) You are spots and blemishes to +them; Jude 12, you are an evil mixing itself with their good, and +a scandal to their holy profession. (2 Peter 2:13) You are they +that make the heart of the righteous sad, whom God would not have, +sad; you are they that offend his little ones. Oh! the millstone +that God will shortly hang about your necks, when the time is come +that you must be drowned in the sea and deluge of God's wrath. + +3. If you will not leave off to name the name of Christ, nor yet +depart from iniquity, you continue to extend your scandal also +to the word and doctrine of God. They that name the name of Jesus +religiously, should so carry it in the world, that they might +adorn the doctrine of God their Saviour; but thou that professest +and yet departest not from iniquity, thou causest the name and +doctrine which thou professest to be blasphemed and reproached by +the men of this world; and that is a sad thing, a thing that will +bring so heavy a load upon thee, when God shall open thine eyes, +and he will open them either here or in hell-fire, that thou wilt +repent it with great bitterness of soul. (1 Tim. 6:1) The Lord smite +thee to the making of thee sensible to thy shame and conversion, +if it be his blessed will. Amen! But, + +4. If thou wilt not leave off to name the name of Christ, nor yet +depart from iniquity, thou wilt bring reproach, scorn, and contempt +upon thyself. For 'sin is a reproach to any people.' (Prov. +14:34). (1.) These are they that God will hold in great contempt +and scorn. (Isa. 1) (2.) These are they that his people shall +have in great contempt. 'Therefore,' saith he, 'have I also made +you contemptible and base before all the people, according as ye +have not kept my ways,' but have lifted up the face against my +law.[9] (Mal. 2:9; Jer. 25:9, 18) 3. Such shall also be contemned +and had in derision of the men of this world. They shall be +a hissing, a bye-word, a taunt, and a reproach among all people. +'For them that honour me,' saith God, 'I will honour, and they +that despise me shall be lightly esteemed. (1 Sam. 2:30) I remember +that Philpot used to tell the Papists that they danced with their +buttocks uncovered, in a net,[10] because of the evil of their +ways; (Isa. 20:4) and the Lord bids professors have a care, 'that +the shame of thy nakedness do not appear,' or lest they walk +naked, and their shame be discovered. For those professors that +depart not from iniquity, however they think of themselves, their +nakedness is seen of others: and if it be a shame to the modest +to have their nakedness seen of others, what bold and brazen brows +have they who are not ashamed to show their nakedness, yea, the +very shame of it, to all that dwell about them? And yet thus doth +every one that religiously names the name of Christ, and yet doth +not depart from iniquity. + +Second, Those that religiously name the name of Christ, and do +not depart from iniquity, they are the cause of the perishing of +many. 'Woe,' saith Christ, 'unto the world because of offences,' +(Matt. 18:7). And again, 'Woe to that man by whom the offence +cometh!' These are they that cause many to stumble at sin, and +fall into hell. Hark, you that are such, what God says to you: 'Ye +have caused many to stumble at the law,' and at religion. (Mal. +2:8) Men that are for taking of occasion you give it them; men +that would enter into the kingdom, you puzzle and confound them +with your iniquity, while you name the name of Christ, and do not +depart therefrom. One sinner destroyeth much good; these are the +men that encourage the vile to be yet more vile; these be the +men that quench weak desires in others; and these be the men that +tempt the ignorant to harden themselves against their own salvation. +A professor that hath not forsaken his iniquity, is like one that +comes out of the pest-house, among the whole, with his plague +sores running upon him. This is the man that hath the breath of a +dragon, he poisons the air round about him. This is the man that +lays his children, his kinsmen, his friend, and himself. What shall +I say? A man that nameth the name of Christ, and that departeth +not from iniquity, to whom may he be compared? The Pharisees, for +that they professed religion, but walked not answerable thereto, +unto what doth Christ compare them but to serpents and vipers? +What does he call them but hypocrites, whited walls, painted +sepulchres, fools, and blind? and tells them that they made men more +the children of hell than they were before. (Matt. 23) Wherefore +such an one cannot go out of the world by himself: for as he gave +occasion of scandal when he was in the world, so is he the cause +of the damnation of many. 'The fruit of the righteous is a tree +of life.' (Prov. 11:30) But what is the fruit of the wicked, of +the professors that are wicked? why, not to perish alone in their +iniquity. (Job 22:20) These, as the dragon, draw many of the stars +of heaven, and cast them to the earth with their most stinking +tail. (Rev. 12:4) Cast many a professor into earthly and carnal +delights, with their most filthy conversations. + +The apostle did use to weep when he spake of these professors, +such offence he knew they were and would be in the world. (Acts +20:30; Phil 3:18, 19) These are the chief of the engines of Satan, +with these he worketh wonders. One Baalam, one Jeroboam, one Ahab; +O how many fish bring such to Satan's net! These are the tares that +he strives to sow among the wheat, for he knows they are mischief +to it. 'Wherefore, let every one that nameth the name of Christ +depart from iniquity.' + +Fifth, Those that religiously name the name of Christ, and do not +depart from iniquity, how will they die; and how will they look +that man in the face, unto the profession of whose name they have +entailed an unrighteous conversation? Or do they think that he +doth not know what they have done, or that they may take him off +with a few cries and wringing of hands, when he is on the throne +to do judgment against transgressors? Oh! it had been better they +had not known, had not professed; yea, better they had never been +born; for as Christ said of Judas, so may it be said of these, +it had been good for that man if he had never been born; and as +Christ says it had been good, so Peter says it had been better. (Mark +14:21; 2 Peter 2:20, 21) Good they had not been born, and better +they had not known and made profession of the name of Christ. + +But perhaps some may ask me, + + +WHAT INIQUITY THEY MUST DEPART FROM THAT RELIGIOUSLY NAME THE NAME +OF CHRIST? + +First, I answer first, in general, those that religiously profess +the name of Christ, must depart from ALL iniquity. They should +lay aside every weight; they should fly 'all appearance of evil.' +(Heb 12:2; 1 Thess. 5:22) Many there be that are willing to part +with some sins, some pleasures, some unjust profits, if they may +be saved; but this selling of all, parting with all, forsaking of +all, is a very hard chapter. + +And yet the Lord Jesus lays it there, saying so likewise, +'whosoever he be of you,' of any of you that professeth my name, +'that forsaketh not all that he hath, he cannot be my disciple.' +(Luke 14:33) Christ by this text requireth more of them that are +his than to forsake all iniquity. Wherefore, to be sure, every +sin is included. No less than universal obedience will prove a +man sincere. A divided heart is a faulty one. (Hosea 10:2) He that +forsaketh not every sin is partial in the law, nor can he have +respect to all God's commandments. (Job 20:13; John 14:21-24) +There can be no true love to Christ where there are reserves; he +that will hide any one sin in his bosom, or that will keep it, +as the phrase is, under his tongue, is a secret enemy to Jesus +Christ. He loveth not Christ that keepeth not his sayings. To halt +between two is nought, and no man can serve two masters. Christ +is a master, and sin is a master; yea, and masters are they so +opposite, that he that at all shall cleave to the one shall by the +other be counted his enemy. If sin at all be countenanced, Christ +counts himself despised. What man would count himself beloved +of his wife that knows she hath a bosom for another? 'Thou shalt +not be for another man' saith he, 'so will I be for thee.' (Hosea +3:3) Would the king count him a loyal subject who would hide in +his house, nourish in his bed, and feed at his table, one that +implacably hateth and seeketh to murder his majesty? Why, sin is +such an enemy to the Lord Jesus Christ; therefore, as kings command +that traitors be delivered up to justice, so Christ commands +that we depart from iniquity. 'Take away all iniquity,' is a good +prayer, and to 'resist unto blood, striving against sin,' is a +good warfare, and he that brings 'every thought to the obedience +of Christ' gets a brave victory. (Hosea 14:2; Heb. 12:4; 2 Cor. +10:5) Grace leaveneth the whole soul, and so consequently all the +parts thereof. Now where the whole is leavened, the taste must +needs be the same throughout. Grace leaves no power, faculty, or +passion of the soul unsanctified, wherefore there is no corner in +a sanctified soul where sin may hide his head, to find rest and +abode without control. Consequently, he that has a harbour for +this or that sin, and that can find a hiding-place and an abode +for it in his heart, is no Christian man. Let them then that +christianly name the name of Christ, make it manifest that they +do not do it feignedly, by departing from iniquity. But, + +Second, And more particularly, they that name the name of Christ, +as above, let them depart from their CONSTITUTION-SIN, or, if you +will, the sin that their temper most inclines them to. Every man +is not alike inclined to the same sin, but some to one and some +to another. Now let the man that professes the name of Christ +religiously, consider with himself, unto what sin or vanity am +I most inclined; Is it pride? Is it covetousness? Is it fleshly +lusts? And let him labour, by all means, to leave off and depart +from that. This is that which David called his own iniquity, and +saith, 'I was also upright before him, and I kept myself from +mine iniquity.' (Psa. 18:23) Rightly are these two put together, +for it is not possible that he should be an upright man that indulgeth +or countenanceth his constitution-sin; but on the contrary, he +that keeps himself from that will be upright as to all the rest; +and the reason is, because if a man has that grace, as to trample +upon and mortify his darling, his bosom, his only sin, he will +more easily and more heartily abhor and fly the rest. + +And, indeed, if a man will depart from iniquity, he must depart +from his darling sin first; for as long as that is entertained, +the others, at least those that are most suiting with that darling, +will always be haunting of him. There is a man that, has such and +such haunt his house, and spend his substance, and would be rid +of them, but cannot; but now, let him rid himself of that, for +the sake of which they haunt his house, and then he shall with +case be rid of them. Thus it is with sin. There is a man that is +plagued with many sins, perhaps because he embraceth one: well, +let him turn that one out of doors, and that is the way to be rid +of the rest. Keep thee from thy darling, thy bosom, thy constitution-sin. + +Motives to prevail with thee to fall in with this exhortation, +are several. + +1. There can no great change appear in thee, make what profession +of Christ thou wilt, unless thou cast away thy bosom sin. A man's +constitution-sin is, as I may call it, his visible sin; it is that +by which his neighbours know him and describe him, whether it be +pride, covetousness, lightness, or the like. Now if these abide +with thee, though thou shouldest be much reformed in thy notions, +and in other parts of thy life, yet say thy neighbours, he is the +same man still; his faith has not saved him from his darling; he +was proud afore, and is proud still; was covetous afore, and is +covetous still; was light and wanton afore, and is so still. He +is the same man, though he has got a new mouth. But now, if thy +constitution-sin be parted with, if thy darling be cast away, thy +conversion is apparent, it is seen of all, for the casting away of +that is death to the rest, and ordinarily makes a change throughout. + +2. So long as thy constitution-sin remains, as winked at by thee, +so long thou art an hypocrite before God, let thy profession be +what it will; also, when conscience shall awake and be commanded +to speak to thee plainly what thou art, it will tell thee so, to +thy no little vexation and perplexity. + +3. Besides, do what thou canst, so long as thou remainest thus thou +wilt be of a scandalous life. No honour is brought to religion by +such. But, + +Again, As they that name the name of Christ 'should depart from +their constitution-sin, so they should depart from the sins +of other men's tempers also. Much harm among professors is done +by each others' sins. There is a man that has clean escaped from +those who live in error, has shaken off the carnal world and the +men thereof, and is come among professors; but, behold, there also +he meeteth with wicked men, with men that have not departed from +iniquity; and there he is entangled. This is a sad thing, and yet +so it is. I doubt there are some in the world, I mean professors, +that will curse the day that ever they were acquainted with some +professors. There are professors that are defilers, professors +that are 'wicked men,' professors of whom a wicked man may learn +to sin. (Jer. 5:26; 2:33) Take heed of these, lest, having fled +from thine own sins, thou shouldest be taken with the sins of +others. 'Be not partakers of other men's sins,' is the counsel +and caution that Paul giveth to Timothy, if he would keep himself +pure. (1 Tim. 5:22) + +4. Dost thou profess the name of Christ, and dost thou pretend +to be a man departing from iniquity? Then take heed thou dost not +deceive thyself, by changing one bad way of sinning for another +bad way of sinning. This was a trick that Israel played of old; for +when God's prophets followed them hard with demands of repentance +and reformation, then they would 'gad about to change their ways.' +(Jer. 2:36) But, behold, they would not change a bad way for a +good, but one bad way for another, hopping, as the squirrel, from +bough to bough, but not willing to forsake the tree. Hence they +were said to return, but not to the Most High. Take heed, I say, +of this. Many leave off to be drunkards, and fall in with covetousness. +Many fall off from covetousness to pride and lasciviousness: take +heed of this. (Hosea 7:16) This is a grand deceit, and a common one +too, a deceit of a long standing, and almost a disease epidemical +among professors. + +Many times men change their darling sins, as some change their +wives and servants: that which would serve for such an one this +year may not serve to be so for the year ensuing. Hypocrisy would +do awhile ago, but now debauchery. Profaneness would do when +profaneness was in fashion, but now a deceitful profession. Take +heed, professor, that thou dost not throw away thy old darling +sin for a new one. Men's tempers alter. Youth is for pride and +wantonness; middle age for cunning and craft; old age for the world +and covetousness. Take heed, therefore, of deceit in this thing. + +5. Dost thou profess the name of Christ, and dost thou pretend +to be a man departing from iniquity? take heed, lest thy departing +from iniquity should be but for a time. Some do depart from +iniquity, as persons in wrangling fits depart from one another; +to wit, for a time, but when the quarrel is over, by means of some +intercessor, they are reconciled again. O! Satan is the intercessor +between the soul and sin, and though the breach between these two +may seem to be irreconcilable; yea, though the soul hath sworn +it will never give countenance to so vile a thing as sin is more; +yet he can tell how to make up this difference, and to fetch them +back to their vomit again, who, one would have thought, had quite +escaped his sins, and been gone. (2 Peter 2:18-22) Take heed, +therefore, O professor. For there is danger of this, and the height +of danger lies in it; and I think that Satan, to do this thing, +makes use of those sins again, to begin this rejoinder, which he +findeth most suitable to the temper and constitution of the sinner. +These are, as I may call them, the master sins; they suit, they +jump with the temper of the soul. These, as the little end of the +wedge, enter with ease, and so make way for those that come after, +with which Satan knows he can rend the soul in pieces. Wherefore, + +6. To help this, take heed of parleying with thy sins again, when +once thou hast departed from them: sin has a smooth tongue; if +thou hearken to its enchanting language, ten thousand to one but +thou art entangled. See the saying of the wise man, 'with her +much fair speech she caused him to yield, with the flattering of +her lips she forced him. He goeth after her straightway, as an +ox goeth to the slaughter, or as a fool to the correction of the +stocks.' (Prov. 7:21, 22) He heard her charm, and by hearing is +noosed, and led away to her house, which is the way to hell, 'going +down to the chambers of death.'(ver. 27) Take heed, therefore, +of listening to the charms wherewith sin enchanteth the soul. In +this, be like the deaf adder, stop thine ear, plug it up to sin, +and let it only be open to hear the words of God. + +Third, Let them that name the name of Christ depart from the iniquity +of THE TIMES. There are sins that may be called the iniquity of +the day. It was thus in Noah's day, it was thus in Lot's day, and +it was thus in Christ's day--I mean, in the days of his flesh: +and it is a famous thing for professors to keep themselves from +the iniquities of the times. Here lay Noah's excellency, here lay +Lot's excellency, and here will lie thy excellency, if thou keep +thyself from the iniquity of this day. Keep or 'save yourselves +from this untoward generation,' is seasonable counsel, (Acts +2:40) but taken of but few; the sin of the time, or day, being as +a strong current or stream that drives all before it. Hence Noah +and Lot were found, as it were, alone, in the practice of this +excellent piece of righteousness in their generation. Hence it is +said of Noah, that he 'was a just man, and perfect in his generations.' +(Gen. 6:9) And again, the Lord said unto Noah, 'Come thou and all +thy house into the ark, for thee have I seen righteous before me, +in this generation.' The meaning is, he kept himself clear of the +sin of his day, or of the generation among which he lived. (Gen. +7:1) + +The same I say of Lot, he kept himself from the sin of Sodom; and +hence Peter cries him up for such a righteous man. 'Just Lot,' +saith he, 'that righteous man,' whose righteous soul was vexed +with the filthy conversation of the wicked. Mark, 'a just man,' +'a righteous man,' 'his righteous soul,' &c. But how obtained +he this character? Why, he abhorred the sin of his time, he fell +not in with the sin of the people, but was afflicted and vexed +thereabout; yea, it was to him a daily burden. 'For that righteous +man dwelling among them, in seeing and hearing, vexed his righteous +soul from day to day, with their unlawful deeds. So David, 'I +beheld,' saith he, 'the transgressors, and was grieved, because +they kept not thy word.' (Psa. 119:158) The sin of the times is to +God the worst of sins; and to fall in with the sin of the times is +counted as the highest of transgressions. Consequently, to keep +from them, though a man should, through infirmity, be guilty of +others, yet he is accounted upright. And hence it is, I think, that +David was called a man after God's own heart; to wit, because he +served his own generation by the will of God; or, as the margent +reads, after he had, in his own age, served the will of God. +(Acts 13) By the sin of the times, Satan, as it were, set up his +standard in defiance to God; seeking then to cause his name, in +a signal way, to be dishonoured, and that by the professors of +that age. And hence it is that the Lord doth manifest such wrath +against his people that are guilty of the common sin of their +day, and that he shews such special favour to them that abstain +therefrom. Was there no more, think you, but Noah, in his generation, +that feared God? Yes, several, no doubt; but he was the man that +kept clear of the sin of his day, therefore he and his family +must be partakers of God's deliverance; the other must die before, +and not be permitted to the mercy of the ark, nor to see the new +world with Noah. Unbelief was the sin of the day when Israel was +going from Egypt to Canaan; therefore all that were guilty of that +transgression must be denied to go in to see that good land, yea, +though it were Moses himself. 'And the Lord spake unto Moses and +Aaron, Because ye believed me not, to sanctify me in the eyes of +the children of Israel, therefore ye shall not bring this congregation +into the land which I have given them.' (Num. 20:12) + +The sin of the day is an high transgression; from the which, because +Caleb and Joshua, kept then selves, God kept them from all the +blasting plagues that overtook all the rest, and gave them the land +which he had promised to their fathers. 'But my servant Caleb, +because he had another spirit with him, and hath followed me +fully, him will I bring into the land whereinto he went; and his +seed shall possess it.' (Num. 14:24) Idolatry was the sin of the +day just before Israel were carried captive into Babylon. Now +those of the priests that went astray then, even they say, God +shall bear their iniquity. 'But the priests, the Levites, the sons +of Zadok, that kept the charge of my sanctuary when the children +of Israel went astray from me, they shall come near unto me, to +minister unto me; and they shall stand before me, to offer unto me +the fat and the blood, saith the Lord God. They shall enter into +my sanctuary, and they shall come near to my table, to minister +unto me, and they shall keep my charge.' (Ezek. 44:15, 16) + +Great complaints have we now among professors, of deadness in +duties, barrenness of the ministry, and of the withdrawing of God +from his people; but I can tell you a cause of all this, namely, +the sin of the day is got into the church of God, and has defiled +that holy place. This is the ground and cause of all these things; +nor is it like to be otherwise, till the cause shall be removed. +If any should ask me what are the sins of our day, I would say +they are conspicuous, they are open, they are declared as Sodom's +were. (Isa. 3:9) They that have embraced them, are not ashamed of +them; yea, they have got the boldness to plead for them, and to +count them their enemies that seek to reform them. All tables are +full of vomit and filthiness. And for pride and covetousness, for +loathing of the gospel, and contemning holiness, as these have +covered the face of the nation, as they have infected most of them +that now name the name of Christ. + +And I say again, when you find out a professor that is not horribly +tainted with some of these things, I exclude not the ministers +nor their families, let him be as a beacon upon a hill, or as an +ensign in our land. But says one, Would you have us singular? and +says another, Would you have us make ourselves ridiculous? and +says a third, Such and such, more godly-wise than we, do so. But +I answer, if God has made you singular, and called you to grace, +that is singular; and bid you walk in ways that are singular, +and diverse from the ways of all others. Yea, if to depart from +iniquity will make you ridiculous, if to be holy in all manner +of conversation will make you ridiculous, then be contented to be +counted so. As for the godly-wise you speak of, let them manifest +themselves to be such by departing from iniquity. I am sure that +their being tainted with sins of the day, will not prove them +godly-wise. 'Behold, I have taught you,' said Moses, 'statute and +judgments, even as the Lord my God commanded me; that ye should +do so in the land whither you go to possess it. Keep therefore, +and do them, for this is your wisdom, and your understanding in +the sight of the nations, which shall hear of all these statutes, +and say, Surely this great nation is a wise and understanding +people.' Here then is wisdom, and this is that that manifesteth a +people to be, understanding, and godly-wise, even the keeping of +the commandments of God. And why follow the apish fashions of the +world? Hath the God of wisdom set them on foot among us? or is +it because the devil and wicked men, the inventors of these vain +toys, have outwitted the law of God? 'what nation is there so +great, who hath God so nigh unto them' as his people have, and as +he 'is in all things that we call upon him for? And what nation +is there so great, that hath statutes and judgments so righteous, +as all this law,' said Moses, which I set before you this day?' +(Deut. 4:5-8) This then is that which declareth us to be godly-wise, +when we keep our soul diligently to the holy words of God; and +fit not only our tongues and lips, but also our lives thereto. + +Fourth, But again, let them that name the name of Christ depart +from the iniquity, that is, as I may call it, from FAMILY INIQUITY. +There is a house iniquity; an iniquity that loves not to walk +abroad, but to harbour within doors. This the holy man David was +aware of, therefore he said that he would behave himself 'wisely, +in a perfect way;' yea, saith he, 'I will walk within my house +with a perfect heart.' (Psa. 101:2) + +Now this house iniquity standeth in these things. (l.) In domestic +broils and quarrels. (2.) In domestic chamberings and wantonness. +(3.) In domestic misorders of children and servants. + +1. For house broils and quarrels, it is an iniquity to be departed +from, whether it be betwixt husband and wife, or otherwise. This, +as I said, is an iniquity that loves not to walk abroad, but yet +it is an horrible plague within doors. And, many that shew like +saints abroad, yet act the part of devils when they are at home, +by giving way to this house iniquity; by cherishing of this house +iniquity. This iniquity meeteth the man and his wife at the very +threshold of the door, and will not suffer them to enter, no not +with one foot into the house in peace, but how far this is from +walking together as heirs of the grace of life, is easy to be +determined. Men should carry it in love to their wives, as Christ +doth to his church; and wives should carry it to their husbands, +as the church ought to carry it to her Saviour. (Eph. 5:21-28; +1 Peter 3:7) And until each relation be managed with respect to +these things, this house iniquity will be cherished there. O! God +sees within doors as well as without, and will judge too for the +iniquity of the house as well as for that more open. + +2. As house iniquity standeth in domestic broils and contentions; +so it also standeth in chamberings and wantonness. (Rom. 13:13) +Wherefore the apostle putteth them both together, saying, 'not +in chambering and wantonness, not in strife and envying.' This +chambering and wantonness is of a more general extent, being +entertained by all, insomuch, that sometimes from the head to +the foot all are horribly guilty. But, 'it is a shame to speak of +those things that are done of some in secret;' for 'through the +lusts of their own hearts, they dishonour their own bodies between +themselves,' 'working that which is unseemly,' (Eph. 5:12; Rom. +1:24, 27) to their ignominy and contempt, if not with their fellows +et with God, who sees them, for the darkness hideth not from him.' +(Psa. 139:12) It was for this kind of iniquity with other, that +God told Eli that he would 'judge his house for ever.' (1 Sam. +3:13) also the words that follow are to be trembled at, that say, +'The iniquity of Eli's house shall not be purged with sacrifice +nor offering for ever.' (ver. 14) Such an evil thing is house +iniquity in the eyes of the God that is above. + +3. As domestic iniquity standeth in these, so also in the +disorders of children and servants. Children's unlawful carriages +to their parents is a great house iniquity; yea, and a common one +too. (2 Tim. 3:2, 3) Disobedience to parents is one of the sins +of the last days. O! it is horrible to behold how irreverently, +how irrespectively, how saucily and malapertly, children, yea, +professing children, at this day, carry it to their parents; +snapping, and checking, curbing and rebuking of them, as if they +had never received their beings by them, or had never been beholden +to them for bringing of them up; yea, as if the relation was lost, +or as if they had received a dispensation from God to dishonour +and disobey parents. + +I will add, that this sin reigns in little and great, for not only +the small and young, but men, are disobedient to their parent; and +indeed, this is the sin with a shame, that men shall be disobedient +to parents; the sin of the last times, that men shall be 'disobedient +to parents,' and 'without natural affection.' Where now-a-days +shall we see children that are come to men and women's estate, +carry it as by the word they are bound, to their aged and worn-out +parents? I say, where is the honour they should put upon them? +who speaks to their aged parents with that due regard to that +relation, to their age, to their worn-out condition, as becomes +them? Is it not common now-a-days, for parents to be brought into +bondage and servitude by their children? For parents to be under, +and children above; for parents to be debased, and children +to lord it over them. Nor doth this sin go alone in the families +where it is; no, those men are lovers of their ownselves; covetous, +boasters, proud, blasphemous, that are disobedient to their parents. +This is that the prophet means, when he saith, 'The child shall +behave himself proudly against the ancient, and the base against +the honourable.' (Isa. 3:5) This is a common sin, and a crying +sin, and to their shame be it spoken that are guilty; a sin that +makes men vile to a high degree, and yet it is the sin of professors. +But behold how the apostle brands them; he saith, such have but +'a form of godliness, but denying the power thereof,' and bids +the godly shut them out of their fellowship. (1 Tim. 3:5) This sin +also is, I fear, grown to such a height in some, as to make them +weary of their parents, and of doing their duty to them. Yea, +I wish that some are not 'murderers of fathers and mothers,' by +their thoughts, while they secretly long after, and desire their +death, that the inheritance may be theirs, and that they may be +delivered from obedience to their parents.(1 Tim. 1:9) This is a +sin in the house, in the family, a sin that is kept in hugger-mugger, +close; but God sees it, and hath declared his dislike against it, +by an implicit threatening, to cut them off that are guilty of it. +(Eph. 5:1-5) Let them then that name the name of Christ, depart +from this iniquity. + +Disorders of servants is also an house iniquity, and to be departed +from by the godly. 'He that worketh deceit shall not dwell within +my, house;' said David; and 'he that telleth lies shall not tarry +in my sight.' (Psa. 101:7) One of the rarities in Solomon's house, +and which the queen of Sheba was so taken with, was the goodly +order of his servants. (2 Chron. 9:4) + +Some of the disorders of servants are to be imputed to the governors +of families, and some to the servants themselves. Those that are +to be imputed to the governors of families, are such as these: +(1.) When the servant learns his vileness of his master, or of +her mistress. (2.) When servants are countenanced by the master +against the mistress; or by the mistress against the master; or +when in opposition to either, they shall be made equals in things. +(3.) When the extravagancies of servants are not discountenanced +and rebuked by their superiors, and the contrary taught them by +word and life. + +Those to be imputed to the servants themselves are: (1.) Their +want of reverence to their superiors. (2.) Their backbiting and +slandering of them. (3.) Their unfaithfulness in serving of them. +(4.) Their murmuring at their lawful commands, &c. + +From all these domestic iniquities, let every one depart that +religiously nameth the name of Christ. And before I leave this +head, let me, to enforce my exhortation, urge upon you a few +considerations to work with you yet further to depart from these +house iniquities. + +Consider 1. A man's house, and his carriage there, doth more bespeak +the nature and temper of his mind, than all public profession. +If I were to judge of a man for my life, I would not judge of +him by his open profession, but by his domestic behaviours. Open +profession is like a man's best cloak, the which is worn by him +when he walketh abroad, and with many is made but little use of +at home. But now what a man is at home, that he is indeed. There +is abroad, my behaviour to my friends, and customers, my outward +honesty in dealing and avoiding gross sins. There is at home, my +house, my closet, my heart; and my house, my closet, shew most +what I am: though not to the world, yet to my family, and to +angels. And a good report from those most near, and most capable +of advantage to judge, is like to be truer than to have it only +from that which is gotten by my observers abroad. The outside of +the platter and cup may look well, when within they may be full +of excess. (Matt. 23:25-28) The outward shew and profession may +be tolerable, when within doors may be bad enough. I and my house +'will serve the Lord,' is the character of a godly man. (Josh. +24:15) + +Consider 2. As the best judgment is made upon a man from his house, +so that man is like to have the approbation of God for good, that +is faithful in all his house. 'I know Abraham,' says God, 'that he +will command his children, and his household after him, and they +shall keep the way of the Lord.' (Gen. 18:15) To make religion +and the power of godliness the chief of my designs at home, among +those among whom God by a special hand has placed me, is that which +is pleasing to God, and that obtaineth a good report of him. But +to pass these, and to come to other things. + +Consider 3. A master of a family, and mistress of the same, are +those that are entrusted of God with those under their tuition +and care, to be brought up for him, be they children or servants. +This is plain from the text last mentioned; wherefore here is +a charge committed to thee of God. Look to it, and consider with +thyself, whether thou hast done such duty and service for God in +this matter, as, setting common frailties aside, thou canst with +good conscience lift up thy face unto God; the which to be sure +thou canst by no means do, if iniquity, to the utmost, be not +banished out of thy house. + +Consider 4. And will it not be a sad complaint that thy servant +shall take up against thee, before the Judge at the last day, that +he learnt the way to destruction in thy house, who art a professor. +Servants, though themselves be carnal, expect, when they come +into the house of professors, that there they shall see religion +in its spangling colours; but behold, when he enters thy door, he +finds sin and wickedness there. There is pride instead of humility, +and height and raillery[11] instead of meekness and holiness of +mind. He looked for a house full of virtue, and behold nothing +but spider-webs; fair and plausible abroad, but like the sow in +the mire at home. Bless me, saith such a servant, are these the +religious people! Are these the servants of God, where iniquity +is made so much of, and is so highly entertained! And now is his +heart filled with prejudice against all religion, or else he turns +hypocrite like his master and his mistress, wearing, as they, a +cloak of religion to cover all abroad, while all naked and shameful +at home. But perhaps thy heart is so hard, and thy mind so united +to the pleasing of thy vile affections, that thou wilt say, 'What +care I for my servant? I took him to do my work, not to train him +up in religion. Well, suppose the soul of thy servant be thus little +worth in thine eyes; yet what wilt thou say for thy children, who +behold all thy ways, and are as capable of drinking up the poison +of thy footsteps, as the swine is of drinking up swill: I say, +what wilt thou do for them? Children will learn to be naught of +parents, of professing parents soonest of all. They will be tempted +to think all that they do is right. I say, what wilt thou say to +this? Or art thou like the ostrich whom God hath deprived of wisdom, +and has hardened her heart against her young? (Job 39:13-17) Will +it please thee when thou shalt see that thou hast brought forth +children to the murderer? or when thou shalt hear them cry, I +learnt to go on in the paths of sin by the carriages of professing +parents.[12] (Heb. 9:13) If it was counted of old a sad thing for +a man to bring forth children to the sword, as Ephraim did, what +will it be for a man to bring up children for hell and damnation? +But, + +Fifth, Let those that name the name of Christ depart from the +iniquity of THEIR CLOSET. This may be called part of the iniquity +of the house; but because it is not public, but as a retired part, +therefore I put it here by itself. There are many closets sins +that professors may be guilty of, and from which they have need +to depart. As, + +1. There is the pride of a library, that is, the study or closet, +and I doubt this sin and iniquity to this day is with many great +professors, and in my judgment it is thus manifested. (l.) When +men secretly please themselves to think it is known what a stock +of books they have, or when they take more pleasure in the number +of, than the matter contained in, their books. (2.) When they +buy books rather to make up a number than to learn to be good and +godly men thereby. (3.) When, though they own their books to be +good and godly, yet they will not conform thereto. + +This is an iniquity now on foot in this land, and ought to be +departed from. It is better to have no books, and depart from +iniquity, than to have a thousand, and not to be bettered in my +soul thereby. + +2. There is an iniquity that attends the closet, which I may call +by the name of vacancy. When men have a closet to talk of, not to +pray in; a closet to look upon, not to bow before God in: a closet +to lay up gold in, but not to mourn in for the sins of my life; +a closet that could it speak, would say, My owner is seldom here +upon his knees before the God of heaven; seldom here humbling +himself for the iniquity of his heart, or to thank God for the +mercies of his life. + +3. Then also a man is guilty of closet-iniquity, when though he +doth not utterly live in the neglect of duty, he formally, carnally, +and without reverence, and godly fear, performs it. Also, when he +asketh God for that which he cannot abide should be given him, or +when he prayeth for that in his closet, that he cannot abide in +his house, nor in his life. + +4. Then also a man is guilty of closet-iniquity, when he desireth +that the sound of the devotion he doth there, may be heard by them +without in the house, the street, or of those that dwell by; for +a closet is only for the man and God to do things in secretly. +(Matt. 6:6) + +These things let the professor beware of, lest he add to his +iniquity, sin, until he and it comes to be loathsome. The closet +is by God appointed for men to wait upon him in, and to do it +without hypocrisy; to wait there for his mind and his will, and +also for grace to perform it. And how can a man that went last +time out of his closet to be naught, have the face to come thither +again? If I regard iniquity in my heart, the Lord will not hear +my prayer; and if so, then he will not meet me in my closet; and +if so, then I shall quickly be weary thereof, being left to myself, +and the vanity of my mind. + +It is a great thing to be a closet Christian, and to hold it; he +must be a close Christian, that will be a closet Christian. When +I say a closet Christian, I mean one that is so in the hidden part, +and that also walks with God. Many there be that profess Christ +who do oftener, in London[13] frequent the coffee-house than +their closet; and that sooner in a morning run to make bargains +than to pray unto God, and begin the day with him. But for thee, +who professest the name of Christ, do thou depart from all these +things; do thou make conscience of reading and practising; do thou +follow after righteousness; do thou make conscience of beginning +the day with God; for he that begins it not with him will hardly +end it with him; he that runs from God in the morning will hardly +find him at the close of the day; nor will he that begins with +the world and the vanities thereof, in the first place, be very +capable of walking with God all the day after. It is he that +finds God in his closet that will carry the savour of him into +his house, his shop, and his more open conversation. When Moses +had been with God in the mount his face shone, he brought of that +glory into the camp. (Exo. 34) + +Sixth, I add again, let those that name the name of Christ depart +from the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age +for that; let opinions in themselves be never so good, never so +necessary, never so innocent, yet there are spirits in the world +that will entail iniquity to them, and will make the vanity so +inseparable with the opinion, that it is almost impossible with +some to take in the opinion and leave out the iniquity, that by +the craft and subtility of Satan is joined thereto. Nor is this +a thing new, and of yesterday; it has been thus almost in all +ages of the church of God, and that not only in things small and +indifferent, but in things fundamental and most substantial. I +need instance in none other for proof thereof, but the doctrine +of faith and holiness. If faith be preached as that which is +absolutely necessary to justification, then faith fantastical, and +looseness and remissness in life, with some, are joined therewith. +If holiness of life be preached as necessary to salvation, then +(they say that) faith is undervalued, and set below its place, and +works as to justification, with God set up and made co-partners +with Christ's merits in the remission of sins. Thus iniquity +joineth itself with the great and most substantial truths of the +gospel, and it is hard to receive any good opinion whatever, but +iniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits +do not only tempt men to transgress the moral law, but do present +themselves in heavenly things, working there, and labouring in them, +to wrest the judgment, and turn the understanding and conscience +awry in those high and most important things. Wherefore, I say, +we must be the more watchful and careful lest we be abused in our +notions and best principles, by the iniquities that join themselves +thereto. + +It is strange to see at this day how, not withstanding all the +threatenings of God, men are wedded to their own opinions, beyond +what the law of grace and love will admit. Here is a Presbyter, +here is an Independent, and a Baptist, so joined each man to his own +opinion, that they cannot have that communion one with another, +as by the testament of the Lord Jesus they are commanded and +enjoined. What is the cause? Is the truth? No? God is the author +of no confusion in the church of God. (1 Cor. 14:33) It is, then, +because every man, makes too much of his own opinion, abounds too +much in his own sense, and takes not care to separate his opinion +from the iniquity that cleaveth thereto. That this confusion is +in the church of Christ, I am of Paul, I of Apollos, I of Cephas, +and I of Christ, is too manifest. But what unbecoming language +is this for the children of the same father, members of the same +body, and heirs of the same glory, to be accustomed to? Whether +is it pride, or hypocrisy, or ignorance, or self, or the devil, +or the jesuit, or all these jointly working with the church, that +makes and maintains these names of distinction? This distinction +and want of love, this contempt of one another, those base and +undervaluing thoughts of brethren, will be better seen, to the +shame and confusion of some, in the judgment. + +In the meantime, I advise thee with whom I am at this time concerned, +to take heed of this mixture, this sinful mixture of truth and +iniquity together; and to help thee in this thing, keep thine eye +much upon thine own base self, labour also to be sensible of the +imperfections that cleave to thy best performances, be clothed +with humility, and prefer thy brother before thyself; and know that +Christianity lieth not in small matters, neither before God, nor +understanding men. And it would be well if those that so stickle +by their private and unscriptural notions, which only is iniquity +cleaving to truth,--I say, it would be well if such were more +sound in faith and morals, and if by their lives they gave better +conviction to the world that the truth and grace of Christ is in +them. + +Sometimes so much iniquity is mixed with good opinions, that it +prevails, not only to hurt men in this world, but to drown them +in misery everlasting. It was good that the Jews did own and allow +the ceremonies of the law, but since the iniquity that joined itself +thereto did prevail with them to make those ceremonies copartners +with Christ in those matters that pertained to Christ alone, +therefore they perished in them. The Galatians also, with many of +the Corinthians, had like to have been overthrown by these things. +Take heed, therefore, of that iniquity that seeketh to steal with +the truth into thy heart, thy judgment, and understanding. + +Nor doth one iniquity come without another; they are linked +together, and come by companies, and therefore usually they that +are superstitious in one thing, are corrupted in several other. +The more a man stands upon his points[14] to justify himself and +to condemn his holy brethren, the more danger he is in of being +overcome of diverse evils. And it is the wisdom of God to let +it be so, that flesh might not glory in his presence. 'His soul, +which is lifted up,' (Hab. 2:4) to wit, with his good doings, +with his order and methods in religion, 'his soul is not upright +in him.' I have often said in my heart, What is the reason that +some of the brethren should be so shy of holding communion with +those every whit us good, if not better than themselves? Is it +because they think themselves unworthy of their holy fellowship? +No, verily; it is because they exalt themselves, they are leavened +with some iniquity that hath mixed itself with some good opinions +that they hold, and therefore it is that they say to others, +'Stand by thyself, come not near to me, for I am holier than thou.' +(Isa. 65:5) But what is the sentence of God concerning those? Why, +these are a smoke in my nose, a fire that burneth all the day. +Wherefore, as I said before, so I say now again, take heed of the +iniquity that cleaveth to good opinions; the which thou wilt in +nowise be able to shun unless thou be clothed with humility.[15] +But, + +Seventh, Let them that name the name of Christ depart from HYPOCRISIES. +This exhortation is as the first, general; for hypocrisies are +of that nature, that they spread themselves as the leprosy of the +body, all over; not the faculties of the soul only, but all the +duties of a man. So that here is a great iniquity to be parted +from, an over-spreading iniquity. This sin will get into all thy +profession, into every whit of it, and will make the whole of it +a loathsome stink in the nostrils of God. Hypocrisy will be in +the pulpit, in conference, in closets, in communion of saints, +in faith, in love, in repentance, in zeal, in humility, in alms, +in the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt. +6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2 +Cor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping +of thy soul upright and sincere, more than ordinary diligence to +be used. Hypocrisy is one of the most abominable of iniquities. +It is a sin that dares it with God. It is a sin that saith God +is ignorant, or that he delighteth in iniquity. It is a sin that +flattereth, that dissembleth, that offereth to hold God, as it were, +fair in hand, about that which is neither purposed nor intended. +It is also a sin that puts a man upon studying and contriving to +beguile and deceive his neighbour as to the bent and intent of +the heart, and also as to the cause and end of actions. It is a +sin that persuadeth a man to make a show of civility, morality, +or Christian religion, as a cloak, a pretence, a guise to deceive +withal. It will make a man preach for a place and praise, rather +than to glorify God and save souls; it will put a man upon talking, +that he may be commended; it will make a man, when he is at prayer +in his closet, strive to be heard without doors; it will make a +man ask for that he desireth not, and show zeal in duties, when +his heart is as cold, as senseless, and as much without savour +as a clod; it will make a man pray to be seen and heard of men, +rather than to be heard of God; it will make a man strive to weep +when he repenteth not, and to pretend much friendship when he doth +not love; it will make a man pretend to experience and sanctification +when he has none, and to faith and sincerity when he knows not +what they are. There is opposed to this sin simplicity, innocency, +and godly sincerity, without which three graces thou wilt be a +hypocrite, let thy notions, thy knowledge, thy profession, and +commendations from others, be what they will. + +Helps against this sin there are many, some of which I shall now +present thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that +God's eye is always upon thy heart, to observe all the ways, all +the turnings and windings of it. 2. Believe that he observeth all +thy ways and marks thy actions. 'The ways of man are before the +eyes of the Lord, and he pondereth all his goings.' (Prov. 5:21) +3. Believe that there is a day of judgment a-coming, and that +then all things shall be revealed and discovered as they are. 'For +there is nothing covered that shall not be revealed; neither hid +that shall not be known. Therefore whatsoever ye have spoken in +darkness shall be heard in the light, and that which ye have spoken +in the ear in closets shall be proclaimed upon the house-tops.' +(Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and +shrouds for his hypocrisy, can go unseen no further than the grave, +nor can he longer flatter himself with thoughts of life. For 'the +triumphing of the wicked is short, and the joy of the hypocrite +but for a moment. Though his excellency mount up to the heavens, +and his head reach unto the clouds; yet he shall perish for ever, +like his own dung: they which have seen him shall say, Where is +he? He shall fly away as a dream, and shall not be found; yea, he +shall be chased away as a vision of the night.' (Job 20:5-8) 5. +Believe that God will not spare a hypocrite in the judgment, no, +nor punish him neither with ordinary damnation; but as they have +here sinned in a way by themselves, so there they shall receive +greater damnation. (Luke 20:47) + +Of all sins, the sin of hypocrisy bespeaks a man most in love with +some lust, because he dissembleth both with God and man to keep +it. + +For a conclusion upon this sevenfold answer to the question above +propounded, let me advise those that are tender of the name of +Christ, to have regard to these things. + +Advice First, as well acquainted with the Word, and with the general +rules of holiness; to wit, with the moral law; the want of this +is a cause of much unholiness of conversation. These licentious +and evil times wherein we live are full of iniquity; nor can we, +though we never so much love God, do our duty, as we are enjoined, +if we do not know it. The law is cast behind the back of many, when +it should be carried in the hand and heart, that we might do it, +to the end [that] the gospel which we profess might be glorified +in the world. Let then the law be with thee to love it, and do it +in the spirit of the gospel, that thou be not unfruitful in thy +life. Let the law, I say, be with thee, not as it comes from +Moses, but from Christ; for though thou art set free from the law +as a covenant of life, yet thou still art under the law to Christ; +and it is to be received by thee as out of his hand, to be a rule +for thy conversation in the world. (1 Cor. 9:18) What then thou +art about to do, do it or leave it undone, as thou shalt find it +approved or forbidden by the law. And when ought shall come into +thy mind to be done, and thou art at a stand, and at a loss about +the lawfulness or unlawfulness thereof, then betake thyself to +the law of thy God, which is in thy hand, and ask if this thing +be good or to be avoided. If this were practised by professors, +there would not be so much iniquity found in their beds, their +houses, their shops, and their conversations, as there is. + +Advice Second, As thou must be careful to find out the lawfulness +or unlawfulness of a thing before thou puttest forth thy hand +thereto, so thou must also consider again whether that which is +lawful is expedient. A thing may be lawful in itself, and may yet +be unlawful to thee; to wit, if there be an inconveniency, or an +inexpediency attending the doing of it. 'All things are lawful +unto me,' says the apostle, 'but all things are not expedient; +all things are lawful for me, but all things edify not.' (1 Cor. +6:12; 10:23) This then thou must consider, and this also thou must +practise. + +But this is a hard lesson, and impossible to be done, except thou +art addicted to self-denial; for this text, and so the practice +of what is contained therein, has respect chiefly to another, to +wit, to thy neighbour, and his advantage and edification; and it +supposeth, yea, enjoineth thee, if thou wilt depart from iniquity, +to forbear also some things that are lawful, and consequently +profitable to thee, for the sake of, and of love to, thy neighbour. +But how little of this is found among men? Where is the man that +will forbear some lawful things, for fear of hurting the weak +thereby? Alas! how many are there that this day profess, that +will not forbear palpable wickedness; no, though the salvation of +their own souls are endangered thereby; and how then should these +forbear things that are lawful, even of godly tenderness to the +weakness of their neighbour? + +Thus much have I thought good to speak in answer to this question, +What iniquity should we depart from that religiously name the name +of Christ? And now we will make some use of what hath been spoken. + +USE FIRST. And the first shall be a use of examination. Art thou +a professor? Dost thou religiously name the name of Christ? If +so, I ask, dost thou, according to the exhortation here, 'Depart +from iniqnity?' I say, examine thyself about this matter, and be +thou faithful in this work, for the deceit in this will fall upon +thine own pate. Deceive thyself thou mayest, but beguile God thou +shalt not. 'Be not deceived, God is not mocked: for whatsoever +a man soweth, that shall he also reap.' (Gal. 6:7) Wherefore +let no man deceive himself, either in professing while he lives +viciously, or in examining whether his profession of this name, and +his life, and conversation, do answer one another. What departing +from iniquity is, I have already showed in the former part of this +book; wherefore I shall not here handle that point farther, only +press upon thee the necessity of this exhortation, and the danger +of the not doing of it faithfully. The necessity of it is urged, + +First, From the deceitfulness of man's heart which will flatter +him with promises of peace and life, both now and hereafter, though +he live in iniquity while he professeth the name of Christ. For +there are that say in their hearts, or that have their hearts say +unto them, 'I shall have peace though I walk in the imagination +of mine heart, to add drunkenness to thirst.' (Deut. 29:19) And +what will become of them that so do, you may see by that which +followeth in the text. The heart therefore is not to be trusted, +for it will promise a man peace in the way of death and damnation. +I doubt not but many are under this fearful judgment to this day. +What means else their quietness of mind, their peace and boasts +of heaven and glory, though every step they take, as to life and +conversation, is an apparent step to hell and damnation, 'The +heart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his +own heart is a fool.' (Prov. 28:26) These sayings were not written +without a cause. Let as many, therefore, as would examine themselves +about this matter, have a jealous eye over their own heart, and +take heed of being beguiled thereby; let them mix hearty prayer +with this matter unto God, that he will help them to be faithful +to themselves in this so great a matter; yea, let them compare +their lives with the holy commandment, and judge by that rather +than by the fleshly fondness that men naturally are apt to have +for, and of, their own actions; for by the verdict of the Word +thou must stand and fall, both now, at death, and in the day of +judgment. Take heed, therefore, of thy heart, thy carnal heart, +when thou goest into thy life, to make a search for iniquity. +Take the Word with thee, and by the Word do thou examine thyself. +(John 12:48) + +Second, It is urged from the cunning of Satan. Wouldest thou +examine thyself faithfully as to this thing, then take heed of +the flatteries of the devil: can he help it, thou shalt never find +out the iniquity of thy heels. He will labour to blind thy mind, +to harden thy heart, to put such virtuous names upon thy foulest +vices, that thou shalt never, unless thou stoppest thine ear to +him, after a godly sort, truly examine and try thy ways, according +as thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take +heed of him, for he will be ready at thy side when thou goest +about this work. Now for thy help in this matter, set God, the +holy God, the all-seeing God, the sin--revenging God, before thine +eyes; 'for our God is a consuming fire.' (Heb. 12:29) And believe +that he hath pitched his eyes upon thy heart; also that 'he pondereth +all thy goings,' and that thy judgment, as to thy faithfulness, +or unfaithfulness, in this work, must proceed out of the mouth of +God. (Prov. 5:21; 21:2) This will be thy help in this thing, that +is, if thou usest it faithfully; also this will be thy hindrance, +if thou shalt neglect it, and suffer thyself to be abused by the +devil. + +Third, It is urged from the dangerousness of the latter days. +Wouldst thou examine thyself, then make not the lives of others +any rule to thee in this matter. It is prophesied long ago, by +Christ and by Paul, concerning the latter times, 'that iniquity +shall abound, and be very high among professors.' (Matt. 24:12; 2 +Tim. 3:1-8) Therefore it will be a rare thing to find an exemplary +life among professors. Wherefore cease from man, and learn of the +Word, try thyself by the Word, receive conviction from the Word; +and to take off thyself from taking of encouragement from others, +set the judgment before thine eyes, and that account that God will +demand of thee then; and know that it will be but a poor excuse +of thee to say, Lord, such a one doth so, did so, would do so: +and they professed, &c. Whether thou wilt hear me or not, I know +not, yet this I know, 'If thou be wise, thou shalt be wise for +thyself: but if thou scornest, thou alone shalt bear it.' (Prov. +9:12) + +Let me then, to press this use further upon thee, show thee in +a few particulars the danger of not doing of it, that is, of not +departing from iniquity, since thou professest. + +Danger 1. The iniquity that cleaveth to men that profess, if they +cast it not away, but countenance it, will a11 prove nettles and +briars to them; and I will assure thee, yea, thou knowest, that +nettles and thorns will sting and scratch but ill-favouredly. 'I +went,' saith Solomon, 'by the field of the slothful, and by the +vineyard of the man void of understanding. And lo, it was all +grown over with thorns, and nettles had covered the face thereof, +and the stone wall thereof was broken down.' (Prov. 24:30, 31) + +Suppose a man were, after work all day, to be turned into a bed of +nettles at night: or after a man had been about such a business, +should be rewarded with chastisements of briars and thorns: this +would for work be but little help, relief, or comfort to him; why +this is the reward of a wicked man, of a wicked professor from +God; nettles and thorns are to cover over the face of his vineyard, +his field, his profession, and that at the last of all; for this +covering over the face of his vineyard, with nettles and thorns, +is to show what fruit the slovenly, slothful, careless professor, +will reap out; of his profession, when reaping time shall come. + +Nor can he whose vineyard, whose profession is covered over with +these nettles and thorns of iniquity, escape being afflicted with +them in his conscience: for look as they cover the face of his +vineyard through his sloth now, so will they cover the face of his +conscience, in the day of judgment. For profession and conscience +cannot be separated long; if a man then shall make profession without +conscience of God's honour in his conversation, his profession +and conscience will meet in the day of his visitation. Nor will +he, whose condition this shall be, be able to ward off the guilt +and sting of a slothful and bad conversation, from covering the +face of his conscience, by retaining in his profession the name +of Jesus Christ: for naming and professing of the name of Christ +will, instead of salving such a conscience, put venom, sting, and +keenness into those nettles and thorns, that then shall be spread +over the face of such consciences. This will be worse than was +that cold wet cloth that Hazael took and spread over the face of +Benhadad, that he died. (2 Kings 8:15) This will sting worse, tear +worse, torment worse, kill worse. Therefore look to it! + +Danger 2. Nor may men shift this danger by their own neglect of +inquiring into the truth of their separation from iniquity, for +that God himself will search them. I search the reins and the +heart, saith he, 'to give unto every one of you according to your +works.' (Rev. 2:23) + +There are many that wear the name of Christ for a cloak, and so +make their advantages by their iniquity; but Christ, at death +and judgment, will rend this cloak from off such shoulders, then +shall they walk naked, yea, the shame of their nakedness shall +then appear. Now since no man can escape the search of God, and +so, not his judgment; it will be thy wisdom to search thine own +ways, and to prevent judgment by judging of thyself. + +Danger 3. Christ will deny those to be his that do not depart +from iniquity, though they shall name his name among the rest of +his people. 'Depart from me,' saith he, 'all you that departed +not from iniquity.' (Luke 13:25-27) Yea, they that shall name his +name religiously, and not depart from iniquity, are denied by him +all along. 1. He alloweth them not now to call him Lord. 'And why +call ye me Lord, Lord,' saith he, 'and do not, the things which I +say?' (Luke 6:46) He cannot abide to be reputed the Lord of those +that presume to profess his name, and do not depart from iniquity. +(Ezek. 20:39) The reason is, for that such do but profane his +name, and stave others off from falling in love with him and his +ways. Hence he says again 'Behold, I have sworn by my great name, +saith the Lord, that my name shall no more be named in the mouth +of any man of Judah.' (Jer. 44:26; Rom. 2:24) 2. He regardeth not +their prayers. 'If I regard iniquity in my heart, the Lord will not +hear' my prayer. (Psa. 66:18) And if so, then whatever thou hast +at the hand of God, thou hast it, not in mercy, but in judgment, +and to work out farther thine everlasting misery. 3. He will not +regard their soul, but at the last day will cast it from him, as +a thing abhorred by him. As is evidently seen by that thirteenth +of Luke, but now noted above. + +Wherefore, from these few hints, thou, whoever thou art, mayest +well perceive what a horrible thing it is to make a profession +of the name of Christ, and not to depart from iniquity. Therefore +let me exhort thee again to examine thyself, if thou hast, and +dost--since thou professest that name--depart from iniquity. + +And here I would distinguish, for there is two parts in iniquity, +to wit, the guilt and filth. As for the guilt that is contracted +by iniquity, I persuade myself, no man who knows it, needs to +be bid to desire to depart from that; nay, I do believe that the +worst devil in hell would depart from his guilt, if he could, +and might: but this is it, to wit, to depart from the sweet, the +pleasure, and profit of iniquity. There are that call evil good, +iniquity good, and that of professors too: this is that to be +departed from, and these are they that are exhorted to forsake +it upon the pains and penalties before threatened. Therefore, as +I said, let such look to it, that they examine themselves if they +depart from iniquity. + +And come, now thou art going about this work, let me help thee +in this matter. I. Ask thy heart, What evil dost thou see in sin? +II. How sick art thou of sin? III. What means dust thou use to +mortify thy sins? IV. How much hast thou been grieved to see others +break God's law, and to find temptations in thyself to do it? + +I. For the first, There is a soul-polluting evil in iniquity. +There is a God-provoking evil in iniquity. + +There is a soul-damning evil in iniquity. And until thou comest +experimentally to know these things, thou wilt have neither list, +nor will, to depart from iniquity. + +II. For the second. I mean not sick with guilt, for so the damned +in hell are sick, but I mean sick of the filth, and polluting +nature of it. Thus was Moses sick of sin, thus Jabez was sick of +sin, and thus was Paul sick of sin. (Num. 11:14, 15; 1 Chron. 4:9, +10; Rom. 7:14; 2 Cor. 5:1-3; Phil. 3:10-14) + +III. For the third. You know that those that are sensible of a +sickness, will look out after the means to be recovered; there is +a means also for this disease, and dost thou know what that means +is, and hast thou indeed a desire to it? yea, couldest thou be +willing even now to partake of the means that would help thee to +that means, that can cure thee of this disease? there are no means +can cure a man that is sick of sin, but glory; and the means to +come by that is Christ, and to go out of this world by the faith +of him. There is no grace can cure this disease; yes, grace doth +rather increase it; for the more grace any man has, the more is he +sick of sin; the greater an offence is iniquity to him. So then, +there is nothing can cure this disease, but glory: but immortal +glory. And dost thou desire this medicine? and doth God testify +that thy desire is true, not feigned? (2 Cor. 5:4) I know that +there are many things that do make some even wish to die: but the +question is not whether thou dost wish to die: for death can cure +many diseases: but is this that that moveth thee to desire to +depart: to wit, that thou mightest be rid, quite rid, and stripped +of a body of death, because nothing on this side the grave +can rid thee and strip thee of it. And is hope, that this day is +approaching, a reviving cordial to thee? and doth the hope of this +strike arrows into the heart of thy lusts, and draw off thy mind +and affections yet farther from iniquity. + +IV. To the fourth. How much hast thou been grieved to see others +break God's law, and to find temptations in thyself to do it? 'I +beheld the transgressors, and was grieved,' said David, 'because +men kept not thy word.' (Psa. 119:158) The same also had Paul, +because of that body of sin and death which was in him. Professor, +I beseech thee be thou serious about this thing because it will +be found, when God comes to judge, that those that profess Christ, +and yet abide with their iniquity, are but wooden, earthy professors, +and none of the silver or golden ones: and so, consequently, such +as shall be vessels, not to honour, but to dishonour; not to glory, +but to shame. + +USE SECOND. My next shall be a use of terror. Has God commanded +by the mouth of his holy apostles and prophets, that those that +name the name of Christ should depart from iniquity: then what +will become of those that rebel against his Word. Where the word +of a king is, there is power; and if the wrath of a king be as +the roaring of a lion, what is, and what will be the wrath of God, +when with violence it falls upon the head of the wicked? + +Sirs, I beseech you consider this, namely, that the man that +professeth the name of Christ, and yet liveth a wicked life, is +the greatest enemy that God has in the world, and, consequently, +one that God, in a way most eminent, will set his face against. +Hence he threateneth such so hotly, saying, 'And the destruction +of the transgressors and of the sinner shall be together,' and +that 'they that forsake the Lord shall be consumed.' (Isa. 1:28; +33:14) But what sinners are these? why, the sinners in Zion, the +hypocrites in the church. So again the Lord shall 'purge out from +among you the rebels, and them that transgress against him.' (Ezek. +20:38) 'All the sinners of my people shall die by the sword, which +say, The evil shall not overtake nor prevent us.' (Amos 9:10) For +though such do think that by professing of the name of Christ, +they shall prevent their going down to hell, yet they shall go +down thither, with those that have lived openly wicked and profane: +Egypt, and Judah, the circumcised with them that are not, for it +is not a profession of faith that can save them. (Jer. 9:26) 'Whom +dost thou pass in beauty,' saith God? wherein art thou bettered by +the profession, than the wicked? 'go down, and be thou laid with +the uncircumcised.' (Ezek. 32:19) + +This in general; but more particularly, the wrath of God manifesteth +itself against such kind of professors. In that the gospel and +means of salvation shall not be effectual for their salvation, but +that it shall work rather quite contrary effects. It shall bring +forth, as I said, quite contrary effects. (2 Cor. 2:15, 16) As, + +First, The preaching of the Word shall be to such the savour of +death unto death, and that is a fearful thing. + +Second, Yea Christ Jesus himself shall be so far off from being +a savour unto them, that he shall be a snare, a trap and a gin to +catch them by the heel withal; that they may go and fall backward, +and be broken, and snared, and taken.' (Isa. 8:14, 15; 28:13) + +Third, The Lord also will choose out such delusions, or such as will +best suit with the workings of their flesh, as will effectually bring +them down, with the bullocks and with the bulls to the slaughter: +yea, he will lead such forth with the workers of iniquity. (Isa. +66:3, 4; Psa. 125:5) + +Fourth, Such, above all, lie open to the sin against the Holy Ghost, +that unpardonable sin, that must never be forgiven. For alas, it +is not the poor ignorant world, but the enlightened professor that +committeth the sin that shall never be forgiven. + +I say, it is one enlightened, one that has tasted the good word +of God, and something of the powers of the world to come. (Heb. +6:4; 1 John 5:16) It is one that was counted a brother, that was +with us in our profession: it is such an one that is in danger +of committing of that most black and bloody sin. But yet all and +every one of those that are such are not in danger of this; but +those among these that take pleasure in unrighteousness, and that +rather than they will lose that pleasure, will commit it presumptuously. +Presumptuously, that is, against light, against convictions, against +warnings, against mercies. Or thus, a presumptuous sin is such +an one as is committed in the face of the command, in a desperate +venturing to run the hazard, or in a presuming upon the mercy of +God, through Christ, to be saved not withstanding: this is a leading +sin to that which is unpardonable, and will be found with such +professors; that do hanker after iniquity. I say, it is designed +by the devil, and suffered by the just judgment of God, to catch +and overthrow the loose and carnal gospellers. And hence it is +that David cries unto God, that he would hold him back from these +sort of sins. 'Cleanse thou me from secret faults,' says he. And +then adds, 'Keep back thy servant also from presumptuous sins; +let them not have dominion over me: then shall I be upright, and +I shall be innocent from the great transgression.' (Psa. 19:12, +13) + +If there were any dread of God, or of his word, in the hearts of +the men of this generation, the consideration of this one test is +enough to shake them in pieces: I speak of those that name the name +of Christ, but do not depart from iniquity. But the word of God +must be fulfilled; in the last days iniquity must abound; wherefore +these days will be perilous and dangerous to professors. 'In the +last days perilous times shall come, for men shall be lovers of +their ownselves, covetous, boasters, proud, blasphemers, disobedient +to parents, unthankful, unholy.' (2 Tim. 3:1, 2; Matt. 24:12) +I do the oftener harp upon this test at this time, because it is +a prediction of what shall be in the latter days, to wit, what +a sea and deluge of iniquity shall in the latter days overspread +and drown those that then shall have a form of godliness, and of +religion. So that this day is more dangerous than were the days +that have been before us. Now iniquity, even immorality, shall +with professors be in fashion, be pleaded for, be loved and more +esteemed than holiness itself. Now godliness and self denial shall +be little set by; even those very men that have a form of godliness +hate the life and power thereof; yea, they shall despise them that +are good. Now therefore ministers must not think that what they +say of the doctrine of self denial among professors, will be +much, if at all regarded. I say, regarded, so as to be loved and +put in practice by them that name the name of Christ. For the strong +hold that iniquity shall have of their affections will cause that +but little effectualness to this end will be found to attend the +preaching of the Word unto them. + +But what will these kind of men do, when God that is just, God +that is holy, and God that is strong to execute his word, shall +call them to an account for these things? + +Now some may say, But what shall we do to depart from iniquity? +I answer, + +1. Labour to see the odiousness and unprofitableness thereof, which +thou mayest do by the true knowledge of the excellent nature of +the holiness of God. For until thou seest a beauty in holiness, +thou canst not see odiousness in sin and iniquity. Danger thou +mayest see in sin before, but odiousness thou canst not. + +2. Be much in the consideration of the power, justice, and +faithfulness of God to revenge himself on the workers of iniquity. + +3. Be much in the consideration of the greatness and worth of thy +soul. + +4. Be often asking of thyself what true profit did I ever get by +the commission of any sin. + +5. Bring thy last day often to thy bedside. + +6. Be often thinking of the cries and roarings of the damned in +hell. + +7. Be often considering the lastingness of the torments of hell. + +8. Be often thinking what would those that are now in hell give +that they might live their lives over again. + +9. Consider often of the frailty of thy life, and that there is +no repentance to be found in the grave, whither thou goest. + +10. Consider that hell is a doleful place, and that the devils +are but uncomfortable companions. + +11. Again, consider together with those how the patience of God +has been abused by thee; yea, how all his attributes have been +despised by thee, who art a professor, that does not depart from +iniquity. + +13. Moreover, I would ask with what face thou canst look the Lord +Jesus in the face, whose name thou hast profaned by thine iniquity? + +13. Also, how thou wilt look on those that are truly godly, whose +hearts thou has grieved, while they have beheld the dirt and dung +that hath cloven to thee and to thy profession. + +14. But especially consider with thyself how thou wilt bear, +together with thine own, the guilt, of the damnation of others. +For as I have often said, a professor, if he perishes, seldom +perishes alone, but casteth others down to hell with himself. The +reason is, because others, both weak professors and carnal men, +are spectators and observers of his ways; yea, and will presume +also to follow him especially in evil courses, concluding that he +is right. We read that the tail of the dragon, or that the dragon +by his tail, did draw and cast down abundance of the stars of +heaven to the earth. (Rev. 12:4; Isa. 9:14, 15) The tail! 'The +prophet that teacheth lies, he is the tail.' The prophet that +speaketh lies, either by opinion or practice, he is the tail, the +dragons's tail, the serpentine tail of the devil. (Isa. 9:14, 15) +And so in his order, every professor that by his iniquity draweth +both himself and others to hell, he is the tail. The tail, says +the Holy Ghost, draws them down; draws down even the stars of +heaven; but whither doth he draw them? The answer is, from heaven, +the throne of God, to earth, the seat of the dragon; for he is +the god of this world. The professor then that is dishonourable +in his profession, he is the tail. 'The ancient and honourable, he +is the head; and the prophet that teacheth lies, he is the tail.' +Nor can Satan work such exploits by any, as he can by unrighteous +professors. These he useth in his hand, as the giant useth his +club; he, as it were, drives all before him with it. It is said +of Behemoth, that 'he moveth his tail like a cedar.' (Job 40:7) +Behemoth is a type of the devil, but behold how he handleth his +tail, even as if a man should swing about a cedar. (Rev. 9:10, +19) This is spoken to shew the hurtfulness of the tail, as it is +also said in another place. Better no professor than a wicked +professor. Better open profane than a hypocritical namer of the +name of Christ; and less hurt shall such an one do to his own +soul, to the poor ignorant world, to the name of Christ, and to +the church of God. + +Let professors, therefore, take heed to themselves, that they +join to their naming of the name of Christ an holy and godly +conversation; for away they must go else with the workers of +iniquity to the pit, with more guilt, and bigger load, and more +torment by far than others, But, + +USE THIRD. My next word shall be to those that desire to be true, +sincere professors of the name of Christ. + +First, Do you bless God, for that he has put not only his name +into your lips, but grace into your hearts, that thereby that +profession which thou makest of him may be seasoned with that +salt. 'Every sacrifice shall be seasoned with salt.' (Mark 9:49) +Now naming of the name of Christ is a sacrifice, and a sacrifice +acceptable, when the salt of the covenant of thy God is not +lacking, but mixed therewith. (Heb. 13:15; Lev. 2:13) Therefore +I say, since God has put his name into thy mouth to profess the +same, and grace into thy heart to season that profession with +such carriage, such behaviour, such life, and such conversation +as doth become the same, thou hast great cause to thank God. A man +into whose mouth God has put the name of Christ to profess it, is +as a man that is to act his part upon a stage in the market place; +if he doth it well, he brings praise both to his master and himself; +but if he doth it ill, both are brought into contempt. No greater +praise can by man be brought to God, than by joining to the +profession of the name of Christ a fruitful life and conversation. +'Herein,' saith Christ, 'is my Father glorified, that ye bear +much fruit; so shall ye be my disciples.' (John 15:8) Fruitful +lives God expecteth of all that profess the name of Christ. And +let every one that nameth the name of Christ depart from iniquity. +Bless God, therefore, if he hath kept thee from blotting and +blemishing of thy profession; if thy conversation has not been +stained with the blots and evils of the times. What thou feelest, +fightest with, and groanest under, by reason of the working +of thine inward corruptions, with that I meddle not; nor is thy +conversation the worse for that, if thou keepest them from breaking +out. Thou also shalt be counted holy unto God, through Christ, if +thou be of an upright conversation; though plagued every day with +the working of thine own corruption. + +Ad God's grace is the salt of saints, so saints are the salt of +God. The one is the salt of God in the heart, and the other is the +salt of God in the world. 'Ye are the salt of the earth:' (Matt. +5:13) that is the salt of God in the earth. For the earth would +be wholly corrupt, and would altogether stink, if professors were +not in it. But now if the professor, which is the salt, shall indeed +lose his savour, and hath nothing in his conversation to season +that part of the earth, in which God has placed him, wherewith +shall it be seasoned? The place where he dwells, as well as his +profession, will both stink odiously in the nostrils of the Lord, +and so both come to ruin and desolation. + +Indeed, as I have shewed, the professor will come to the worst of +it; for that God doth deny further to give him salt. 'If the salt +have lost his savour, wherewith shall it be seasoned?' (Luke 14:34) +Wherewith shall the salt be salted? with nothing. Therefore it +is thenceforth good for nothing. No, not for the dunghill, but to +be cast out, and trodden under foot of men. 'He that hath ears to +hear let him hear.' + +How much, therefore, is the tender-hearted, and he that laboureth +to beautify his profession with a gospel conversation, bound to +bless God for the salt of his grace, by the which his heart is +seasoned, and from his heart, his conversation. + +Second, As such Christians should bless God, so let them watch, +let them still watch, let them still watch and pray, watch against +Satan, and pray yet for more grace, that they may yet more and +more beautify their profession of the worthy name of Christ with +a suitable conversation. Blessed is he that watcheth and keepeth his +garment; that is, his conversation clean, nor is there anything, +save the overthrowing of our faith, that Satan seeketh more to +destroy. He knows holiness in them that rightly, as to doctrine, +name the name of Christ, is a maul and destruction to his kingdom, +an allurement to the ignorant, and a cutting off those occasions +to stumble, that by the dirty life of a professor is laid in the +way of the blind. (Lev. 19:14) He knows that holiness of lives, +when they shine in those that profess the name of Christ, doth +cut off his lies that he seeketh to make the world believe, and +slanders that he seeketh to fasten upon the professors of the +gospel. Wherefore, as you have begun to glorify God in your body +and in your spirit, which are God's; so I beseech you do it more +and more. + +Third, To this end, shun those professors that are loose of life +and conversation: 'From such withdraw thyself,' saith Paul, and +follow 'righteousness, faith, charity, peace, with them that call +on the Lord out of a pure heart.' (1 Tim. 6:5; 2 Tim. 2:22) If a +man, if a good man takes not good heed to himself, he shall soon +bring his soul into a snare. Loose professors are defilers and +corrupters; a man shall get nothing but a blot by having company +with them. (Isa. 1:4) Besides, as a man shall get a blot by having +much to do with such; so let him beware that his heart learn none +of their ways. Let thy company be the excellent in the earth even +those that are excellent for knowledge and conversation. 'He that +walketh with wise men shall be wise; but a companion of fools +shall be destroyed.' + +Be content to be counted singular, for so thou shalt, if thou +shalt follow after righteousness, &., in good earnest; for holiness +is a rare thing now in the world. I told thee before that it is +foretold by the Word, that in the last days perilous times shall +come, and that men shall walk after their own lusts; yea, professors, +to their destruction. Nor will it be easy to keep thyself therefrom. +But even as when the pestilence is come into a place, it infecteth +and casteth down the healthful; so the iniquity of the last times +will infest and pollute the godly. I mean the generality of them. +Were but our times duly compared with those that went before, +we should see that which now we are ignorant of. Did we but look +back to the Puritans, but especially to those that, but a little +before them, suffered for the word of God, in the Marian days, we +should see another life than is now among men, another manner of +conversation than now is among professors. But, I say, predictions +and prophecies must be fulfilled; and since the Word says plainly, +that 'in the last days there shall come scoffers, walking after +their own lusts,' (2 Peter 3:17) and since the Christians shall +be endangered thereby, let us look to it, that we acquit ourselves +like men, seeing we know these things before; 'lest we, being led +away with the error of the wicked, fall from our own steadfastness.' + +Singularity in godliness, if it be in godliness, no man should +be ashamed of. For that is no more than to be more godly, than +to walk more humbly with God than others; and, for my part, I had +rather be a pattern and example of piety. I had rather that my +life should be instructing to the saints, and condemning to the +world, with Noah and Lot, than to hazard myself among the multitude +of the drossy. + +I know that many professors will fall short of eternal life, and +my judgment tells me, that they will be of the slovenly sort of +professors that so do. And for my part, I had rather run with the +foremost and win the prize, than come behind, and lose that, and +my labour, and all. 'If a man also strive for masteries, yet is he +not crowned, except he strive lawfully.' And when men have said +all they can, they are the truly redeemed 'that are zealous of +good works.' (1 Cor. 9:24; 2 Tim. 2:4, 5; Titus 2:14) + +Not that works do save us, but faith, which layeth hold on Christ's +righteousness for justification, sanctifies the heart, and makes +men desirous to live in this world, to the glory of that Christ +who died in this world to save us from death. + +For my part I doubt of the faith of many, and fear that it will +prove no better at the day of God than will the faith of devils. +For that it standeth in bare speculation, and is without life and +soul to that which is good. Where is the man that walketh with +his cross upon his shoulder? Where is the man that is zealous of +moral holiness? Indeed, for those things that have nothing of the +cross of the purse, or of the cross of the belly, or of the cross +of the back, or of the cross of the vanity of household affairs; +for those things, I find we have many, and those, very busy +sticklers; but otherwise, the cross, self denial, charity, purity +in life and conversation, is almost quite out of doors among +professors. But, man of God, do thou be singular as to these and +as to their conversation. 'Be not ye therefore partakers with them,' +(Eph. 5:7), in any of their ways, but keep thy soul diligently; +for if damage happeneth to thee, thou alone must bear it. + +But he that will depart from iniquity must be well fortified +with faith, and patience, and the love of God; for iniquity has +its beauty spots and its advantages attending on it; hence it is +compared to a woman, for it allureth greatly. (Zech. 5:7) Wherefore, +I say, he that will depart therefrom had need have faith, that +being it which will help him to see beyond it, and that will shew +him more in things that are invisible, that can be found in sin, +were it ten thousand times more entangling than it is. (2 Cor. +4:18) He has need of patience also to hold out in this work of +departing from iniquity. For, indeed, to depart from that, is to +draw my mind off from that, which will follow me with continual +solicitations. Samson withstood his Delilah for a while, but she +got the mastery of him at the last; why so? Because he wanted +patience, he grew angry and was vexed, and could withstand her +solicitation no longer. (Judges 16:15-17) Many there be also, that +can well enough be contented to shut sin out of doors for a while; +but because sin has much fair speech, therefore it overcomes at +last. (Prov. 7:21) For sin and iniquity will not be easily said +nay; it is like her of whom you read--she has a whore's forehead, +and refuses to be ashamed. (Jer. 3:3) Wherefore, departing from +iniquity is a work for length, as long as life shall last. A work +did I say? It is a war; a continual combat; wherefore he that will +adventure to set upon this work must needs be armed with faith +and patience, a daily exercise he will find himself put upon by +the continual attempts of iniquity to be putting forth itself. +(Matt. 24:13; Rev. 3:10) This is called an enduring to the end, a +continuing in the word of Christ and also a keeping of the word of +his patience. But what man in the world can do this whose heart +is not seasoned with the love of God and the love of Christ? +Therefore, he that will exercise himself in this work must be +often considering of the love of God to him in Christ; for the +more sense, or apprehension, a man shall have of that, the more +easy and pleasant will this work be to him: yea, though the doing +thereof should cost him his heart's blood. 'Thy loving-kindness is +before mine eyes,' says David, 'and I have walked in thy truth.' +(Psa. 26:3) Nothing like the sense, sight, or belief of that, to +the man of God, to make him depart from iniquity. + +But what shall I do, I cannot depart therefrom as I should? + +Keep thine eye upon all thy shortnesses, or upon all thy failures, +for that that is profitable for thee. 1. The sight of this will +make thee base in thine own eyes. 2. It will give thee occasion +to see the need and excellency of repentance. 3. It will put +thee upon prayer to God for help and pardon. 4. It will make thee +weary of this world. 5. It will make grace to persevere the more +desirable in thine eyes. + +Also, it will help thee in the things which follow:--l. It will +make thee see the need of Christ's righteousness. 2. It will make +thee see the need of Christ's intercession. 3. It will make thee +see thy need of Christ's advocateship. 4. It will make thee see the +riches of God's patience. 5. And it will make heaven and eternal +life the sweeter to thee when thou comest there. + +But to the question. Get more grace, for the more grace thou hast +the further is thine heart set off of iniquity, the more, also, set +against it, and the better able to depart from it when it cometh +to thee, tempteth thee, and entreats thee for entertainment. Now +the way to have more grace is to have more knowledge of Christ, +and to pray more fervently in his name; also, to subject thy soul +and thy lusts, with all thy power, to the authority of that grace +thou hast, and to judge and condemn thyself most heartily before +God, for every secret inclination that thou findest in thy flesh +to sinward. + +The improvement of what thou hast is that, as I may say, by which +God judges how thou wouldest use, if thou had it, more; and according +to that so shalt thou have, or not have, a farther measure. He that +is faithful in that which is least is faithful, and will be so, +also in much; and he that is unjust in the least, is, and will +be, unjust also in much. I know Christ speaks here about the +unrighteous mammon, but the same may be applied also unto the +thing in hand. (Luke 16:10-12) + +And if ye have not been faithful in that which is another man's, +who will commit unto you that which is your own? That is a remarkable +place to this purpose in the Revelation--'Behold,' saith he, 'I +have set before thee an open door,' that thou mayest have what thou +wilt, as was also said to the improving woman of Canaan, 'and no +man can shut it: for thou hast a little strength, and hast kept +my word, and hast not denied my name.' (Rev. 3:8; Matt. 15:28) + +A good improvement of what we have of the grace of God at present +pleases God, and engages him to give us more; but an ill improvement +of what we at present have will not do so. 'To him that hath,' +that hath an heart to improve what he hath, to him shall be given; +but to him that hath not, from him shall be taken even that which +he hath.' (Matt. 25:24-30) Well, weigh the place and you shall find +it so. + +I know that to depart from iniquity so as is required, that is, +to the utmost degree of the requirement, no man can, for it is +a copy too fair for mortal flesh exactly to imitate while we are +in this world. But with good paper, good ink, and a good pen, +a skilful and willing man may go far. And it is well for thee if +thy complaint be sincere, to wit, that thou art troubled that thou +canst not forsake iniquity as thou shouldest; for God accepteth of +thy design and desire, and it is counted by him as thy kindness. +(Prov. 19:22) But if thy complaint in this matter be true, thou +wilt not rest nor content thyself in thy complaints, but wilt, +as he that is truly hungry or greatly burdened useth all lawful +means to satisfy his hunger and to ease himself of his burden, +use all thy skill and power to mortify and keep them under, by +the word of God. Nor can it otherwise be but that such a man must +be a growing man. 'Every branch that beareth fruit, he purgeth +it, that it may bring forth more fruit' (John 15:2) Such a man +shall not be a stumbling in religion, nor a scandal to it, in +his calling; but shall, according to God's ordinary way with his +people, be a fruitful and flourishing bough. + +And I would to God this were the sickness of all them that profess +in this nation; for then should we soon have a new leaf turned over +in most corners of this nation; then would graciousness of heart, +and life, and conversation be more prized, more sought after, +and better improved and practised than it is; yea, then would the +throats of ungodly men be better stopt, and their mouths faster +shut up, as to their reproaching of religion, than they are. +A Christian man must be the object of the envy of the world; but +it is better, if the will of God be so, that we be reproached +for well-doing than for evil. (1 Peter 2:3) If we be reproached +for evil-doing, it is our shame; but if for well-doing, it is our +glory. If we be reproached for our sins, God cannot vindicate +us; but if we be reproached for a virtuous life, God himself is +concerned, will espouse our quarrel, and, in his good time, will +shew our foes our righteousness, and put them to shame and silence. +Briefly, a godly life annexed to faith in Christ is so necessary, +that a man that professes the name of Christ is worse than a beast +without it. + +But thou wilt say unto me, Why do men profess the name of Christ +that love not to depart from iniquity? I answer, there are +many reasons for it. 1. The preaching of the gospel, and so the +publication of the name of Christ, is musical and very taking to +the children of men. A Saviour! a Redeemer! a loving, sin-pardoning +Jesus! what better words can come from man? what better melody +can be heard? 'Son of man,' said God to the prophet, 'Lo, thou +art unto them as a very lovely song'; or, as a song of loves, 'of +one that hath a pleasant voice, and can play well on an instrument.' +(Ezek. 33:32) The gospel is a most melodious note and sweet tune to +any that are not prepossessed with slander, reproach, and enmity +against the professors of it. Now, its melodious notes being +so sweet, no marvel if it entangle some even of them that yet +will not depart from iniquity to take up and profess so lovely a +profession. But, + +2. There are a generation of men that are and have been frightened +with the law, and terrified with fears of perishing for their sins, +but yet have not grace to leave them. Now, when the sound of the +gospel shall reach such men's ears, because there is by that made +public the willingness of Christ to die for sin, and of God to +forgive them for his sake; therefore they presently receive and +profess those notions as the only ones that can rid them from their +frights and terrors, falsely resting themselves content with that +faith thereof which standeth in naked knowledge; yea, liking of +that faith best that will stand with their pride, covetousness, +and lechery, never desiring to hear of practical holiness, because +it will disturb them; wherefore they usually cast dirt at such, +calling them legal preachers. + +3. Here also is a design of Satan set on foot; for these carnal +gospellers are his tares, the children of the wicked one; those +that he hath sowed among the wheat of purpose, if possible, that +that might be rooted up by beholding and learning to be vile and +filthy of them. (Matt. 13:36-43) + +4. Another cause hereof is this, the hypocrites that begin to +profess find as bad as themselves already in a profession of this +worthy name; and, think they, these do so and so, and, therefore, +so will I. + +5. This comes to pass, also, through the righteous judgment of +God, who, through the anger that he has conceived against some +men for their sins, will lift them up to heaven before he casts +them down to hell, that their fall may be the greater and their +punishment the more intolerable. (Matt. 11:20-24) I have now done +when I have read to you my text over again--'And, let every one +that nameth the name of Christ depart from iniquity.' + + + +FOOTNOTES. + +1. How clearly is here portrayed the wretched state of this country +towards the close of the reign of Charles II. It is the natural +eloquence of one whose very thoughts were governed by scriptural +expressions. The martyrdoms of Essex, of Russel, and of Sydney--the +uncertainty of the life of a debauched monarch, with the gloomy +prospect of a popish successor, filled the country with dismal +forebodings.--ED. + +2. This is a solemn truth, which ought ever to be recollected when +studying the mysteries of electing love. Election is as much to +a holy life as it is to eternal glory.-ED. + +3. How much is it to be feared that some towering professors, +upon impartial self-examination, will find upon themselves some +of these black spots; all of which are utterly inconsistent with +that humility which is the proper and only becoming garb of a +Christian.--Ryland--ED. + +4. Selfishness is the great enemy to happiness. A heart steeled +against all, naturally brings upon itself the hostility of all. +Love to the Redeemer, for emancipation from that great curse, is +the only antidote to selfishness.--ED. + +5. 'Power of things;' the influence of convictions and hopes named +in the six divisions on the preceding page.--ED. + +6. Plato says that some men are impotent by reason of sin; but +Christianity alone develops the awful fact, that sin has poisoned +our nature, and that its effects are felt in the holiest of saints. +The reference to the experience of Paul in Romans 8 is conclusive +of the fact.--ED. + +7. 'Letteth;' hindereth or obstructeth: now obsolete.--ED. + +8. 'Slow bellies;' gluttons, drunkards, slothful, idle, eating +the bread of others without working.--ED. + +9. Margin. + +10. Fox 1st edit., p. 1432. + +11. 'Raillery;' jesting, merriment. + +12. A Christian parent has peculiar and solemn duties to perform, +in addition to those of every other class of Christians. This ought +to lead him perpetually to seek wisdom from his heavenly Father; +and in such close communion he becomes as peculiarly blessed as +he is burthened.--ED. + +13. Bunyan was in the habit of visiting London, the seat of +government, and doubtless saw a sad change in the conduct of many +professors, under a profligate monarch, to what it had been under +the pious protector.--ED + +14. 'His points;' an heraldic term, expressive of the exact position +of the various bearing on the shield--a scrupulous or superstitious +niceness as to points of doctrine.--ED. + +15. These are faithful words, giving offence to bigots of every +sect. The church of England excluded all from her communion except +conformists--Independents held no fellowship with Baptists, nor +Baptists with Independents. Happily, Christians are coming to +their senses. The Test Act is repealed--nor dare we now call that +unclean which God has cleansed.--ED. + +*** + +CHRISTIAN BEHAVIOR + +Being the fruits of true Christianity: + +Teaching husbands, wives, parents, children, masters, servants, etc., +how to walk so as to please God. + +With a word of direction to all backsliders. + + +Advertisement by the Editor + +This valuable practical treatise, was first published as a pocket +volume about the year 1674, soon after the author's final release +from his long and dangerous imprisonment. It is evident from the +concluding paragraph that he considered his liberty and even his +life to be still in a very uncertain state; not from the infirmities +of age, for he was then in the prime of life; but from the tyranny +of the government, and probably from the effects of his long +incarceration in a damp, unhealthy jail. It is the best and most +scriptural guide that has ever appeared to aid us in the performance +of relative duties: written with originality of thought and that +peculiar and pious earnestness which so distinguishes all his works. + +No one can read this book, without finding in it his own portrait +truly and correctly drawn to the life. Many have been the hearers +of the word in its public ministration, who have been astonished +that a faithful minister has not only opened their outward conduct, +but the inward recesses of their heartsand have inquired with +wonder, 'Where could he get such a knowledge of my heart?' The usages +and feelings of every part of the human family the rich and poor +outward professors or openly profane God fearers or God defiersare +displayed in the following pages as accurately as if the author had +been present in every family upon earth, and had not only witnessed +the conduct of the happy and of the miserable in every grade; but +he goes within and unvails that mystery of iniquity the human heart, +its secret springs, feelings, and machinations. What mysterious +power could this uneducated man have possessed, thus to dive +into the most subtle of all secret repositories, the human heart! +Could he have left his body at times and his invisible spirit +have entered all chambers, as was said of an ancient philosopher, +1 still time would have been too short even to have transiently +surveyed outward conduct; and then he could not have entered into +the thoughts of others. Reader, the fountain of all hidden things +was open to him. Shut up for many years in prison, with the key +in his possession which unlocks all the mysteries of earth, and +heaven, and hellhe diligently used his time and all was revealed +to him. He makes the source of his knowledge no secret, but invites +you to search, as he did, this storehouse of things new and old. +It was the Bible which unfolded to him all the great events of time +and of eternity all the secret springs of states, and families, and +individuals wonderous book! It made an uneducated artizan wiser than +all the philosophers who have been contented with Plato, Aristotle, +Pliny, Plutarch, and the most renowned of human writers. Not only +is the real state of human nature revealed with unerring truth, as +suffering under a cruel malady, strangely diverse in its operations, +but all tending to the downward, dark, dreary road to misery temporal +and eternal: but it also displays the antidote; an infallible remedy +against all the subtilties of this tortuous disease. Reader, this +treasure is in our hands. How great is the responsibility. How +blessed are those who with earnest prayer for divine illumination +read ponder and relying upon the aid of the Holy Spirit, understand +and instantly obey the sacred precepts which its pages unfold. +Weigh well their nature and tendency, as Bunyan opens them in +this invaluable treatise. They lead step by step from darkness to +light. It may be a tempestuous passage in the dim twilight, as it +was with him but it is safe and leads to the fountain of happiness +the source of blessedness the presence and smiles of God and the +being conformed to his image. In proportion as we are thus transformed +in our minds, we shall be able to fulfil all our duties and behavior +as becometh Christians. We dare not seek to avoid these duties +because they are full of anxieties. Blessed are those who know and +feel the ties of church fellowship or the nearer union of husband +and wife, that type of the mystical union of Christ and his church. +Happy are those who piously discharge parental and filial duties, +that figure of the relationship which the Almighty, in infinite +condescension, owns between him and his fallen but renewed creatures. +Vows of celibacy disturb all the order and harmonies of creation, +and are fleshly, sensual, devilish. The unmarried are strangers +to those delightful or painful sensibilities which drive the soul +to continual converse with God, either in heart-felt praises or +for divine assistance to glorify him in the discharge of domestic +duties. They who vow celibacy, fly in the face of the infinitely +wise eternal, who said, 'It is not good for man to be alone.' He +sets up his puny antagonism to omnipotence. It is true, that in +the prospect of the desolations which were foretold by the Saviour +and were about to be poured out upon Jerusalem, 'for the present +distress,' 'the short time' Paul advised, not commanded, a temporary +deviation from the order of naturelike an eclipse of the sun or +moonfor a 'short time' which no one could wish to be prolonged. +We are bound, in the expectation of the divine approbation, not to +shrink from duties, but to seek wisdom to fulfil them; and in this +little work we have a scriptural guide to which we shall do well +to take heed. It is a peculiarly solemn legacythe author's ardent +desire is thus expressed; 'Before I die [as the greatest of all the +duties he had to perform] let me provoke you to faith and holiness.' +Be it our duty and privilege to examine our conduct faithfully by +those portions of holy writ, with which this treatise is beautifully +adorned. It was written in the prospect of sufferings and death, +and yet how serene was his soul. No cloud, no doubts or fears are +seen; his legacy to us as well as to those who survived him is, +'Love one another when I am deceased.' My labours of love to you +are limited to this world. 'Though there I shall rest from my +labours, and be in paradise, as through grace, I comfortably believe; +yet it is not there but here I must do you good.' Consider what +he has advanced, and the scriptures by which every sentence is +confirmed, and may his concluding and fervent prayer be answered to +our souls: 'The Lord give us understanding in all things. Farewell.' + +GEO. OFFOR. + + + + +The Epistle to the Reader + +Courteous Reader, + +Having formerly writ some small matter touching the doctrine +of faith, as justification by grace through the faith of Christ's +blood, &c., I do here, as the second to that doctrine, present thee +with a few lines touching good works, that I might, as at first +I showed thee the good and glory of the one, so now show thee the +beauty and excellency of the other: for though we are justified +freely by grace through Christ before God (Rom 3:24, &c.); yet we +are justified before men by our works (James 2:18): nay, a life of +holiness flowing from faith in us that are saved by grace, it doth +justify that grace before the world, that justifies us before God +(2 Cor 6:1,3; 9:12,13; 1 Peter 2:11,12). + +I have not here only in general treated of this doctrine of good +works, but particularly, after some discourse about works flowing +from faith, and what makes it truly and gospelly good, I discourse +of them as we stand under our several relations in this world among +men. + +As, The duty of the master of a family: Of the husband to his wife; +and of hers to him: Of the duty of parents to their children; and +of children to their parents: Of masters also to their servants; and +of the servant again to his master: with a brief touch upon good +neighbourhood; and a discovery of covetousness, pride, and uncleanness, +which are great obstructions to a truly gospel conversation. + +I know there are many that have treated of good works in large and +learned discourses; but I doubt all have not so gospelized their +discourses as becomes them, and as the doctrine of the grace of God +calleth for. However, I thought it my duty to add this discourse +to all that are past; and that for these reasons. + +1. To take away those aspersions that the adversaries cast upon +our doctrineas also in the days of Paulthat because we preach +justification without works of the law; therefore they pretend we +plead for looseness of life: 'whose damnation is just' (Rom 3:8). + +2. Because, though there be much discourse about works in general, yet +a particular discourse of them, as before is touched, is too much +neglected; and by this means every one too much left at uncertainties +(as from them) of their several works under their particular +relations; which I think is one reason of that disorder in families +and places where God's people live; to their shame, and the dishonour +of God. + +3. Because these few books that do particularly treat thus of +good works, are, I think, now so scarce, or so big, that but few +have them, and few buy them, if they may be had, especially our +new converts, for whose sakes principally this short discourse is +intended; and indeed, this is one reason of my brevity, that the +price might neither be burdensome, nor the reading long and tedious. +Multitude of words drown the memory; and an exhortation in few words +may yet be so full, that the reader may find that in one side of a +sheet, which some are forced to hunt for in a whole book. The Lord +teach us this wisdom. + +4. I have written this book, to show that I bear a fellow-testimony +and witness, with all that know God, of the operation that grace +hath, and will have, in the heart that hath savingly received it. + +Lastly, I have thus written, because it is amiable and pleasant to +God, when Christians keep their rank, relation, and station, doing +all as becometh their quality and calling. When Christians stand +every one in their places, and do the work of their relations, 2 +then they are like the flowers in the garden, that stand and grow +where the gardener hath planted them, and then they shall both +honour the garden in which they are planted, and the gardener that +hath so disposed of them. From the hyssop in the wall, to the cedar +in Lebanon, their fruit is their glory. 3 And seeing the stock into +which we are planted, is the fruitfullest stock, the sap conveyed +thereout the fruitfullest sap, and the dresser of our souls the +wisest husbandman, (John 15:1) how contrary to nature, to example, +and expectation, should we be, if we should not be rich in good +works! + +Wherefore take heed of being painted fire, wherein is no warmth; +and painted flowers, which retain no smell; and of being painted +trees, whereon is no fruit. 'Whoso boasteth himself of a false +gift, is like clouds and wind without rain' (Prov 25:14). Farewell. + +The Lord be with thy spirit, that thou mayest profit for time to +come. + +J. BUNYAN. +Christian Behavior + +'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING +TO THE HOPE OF ETERNAL LIFE. THIS IS A FAITHFUL SAYING, AND THESE +THINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE +BELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE +THINGS ARE GOOD AND PROFITABLE UNTO MEN.'TITUS 3:7,8. + +I shall not at this time discourse of every particular at large +included in these words; but shall briefly fall upon those things +that I judge most necessary for the people of God. Neither shall I +need to make any great preamble to the words for their explication; +they themselves being plain, and without that ambiguity that +calleth for such a thing; the general scope being this, THAT THEY +WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS. + +But yet, to prosecute what I intend, with what clearness I may, I +shall in a word or two make way for what is to be the main of this +book. 'This is a faithful saying.' This; Which? Why, that which +goeth before, namely, 'That being justified by his grace, we should +be made heirs according to the hope of eternal life. This is a +faithful saying, and these things I will that thou affirm constantly.' + +Why so? + +Why, 'That they which have believed in God, might be careful to +maintain good works.' The meaning is, that the way to provoke others +to good works, is constantlyin the evidence and demonstration of +the spiritto show them the certainty of their [these believers] +being by grace made heirs of eternal life. + +From this scripture, therefore, I do gather these things observable. + +FIRST, That good works do flow from faith. Yea, + +SECOND, That every one that believeth should be careful that their +works be good. + +THIRD, That every believer should not only be careful that their +works be good, and for the present do them, but should also be +careful to maintain them; that is, they should carefully study to +keep in a constant course of good works. + +FOURTH, and lastly, That the best way to provoke both ourselves +and others to this work, it is to be often affirming to others the +doctrine of justification by grace, and to believe it ourselves: +'This is a faithful saying, and these things I will,' saith Paul, +'that thou affirm constantly, that they which have believed in God +might be careful to maintain good works.' + +FIRST. I begin with the first. That good works do flow from faith. +This is evident divers ways. + +First, From the impossibility of their flowing from any other thing; +they must either flow from faith, or not at all: 'For whatsoever +is not of faith, is sin' (Rom 14:23). And again, 'Without faith +it is impossible to please him' (Heb 11:6). Every man by nature, +before faith, is an evil and a corrupt tree; and a corrupt tree +cannot bring forth good fruit: 'Do men gather grapes of thorns, +or figs of thistles?' (Matt 7:16,17). Now a man is made good by +faith, and by that bringeth forth the fruits that are acceptable +to God (Heb 11:4; Col 1:4-6). + +Wherefore sinners, before faith, are compared to the wilderness, whose +fruits are briars and thorns; and whose hearts are the habitation +of dragons; that is, of devils 4 (Isa 35:6,7; Heb 6:7,8). + +And hence again it is, that they are said to be Godless, Christless, +Spiritless, faithless, hopeless; without the covenant of grace, +without strength; enemies in their minds by wicked works, and +possessed by the spirit of wickedness, as a castle by a conqueror +(Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21). + +Now, these things being thus, it is impossible that all the men +under heaven, that are unconverted, should be able to bring forth +one work rightly good; even as impossible, as for all the briars and +thorns under heaven to bring forth one cluster of grapes, or one +bunch of figs; for indeed they want the qualification. A thorn +bringeth not forth figs, because it wanteth the nature of the +fig-tree; and so doth the bramble the nature of the vine. Good +works must come from a good heart. Now, this the unbeliever wanteth, +because he wanteth faith; for it is that which purifieth the heart +(Luke 6:45; Acts 15:9). Good works must come from love to the Lord +Jesus; but this the unbeliever wanteth also, because he wanteth +faith: For faith 'worketh by love,' and by that means doth good +(Gal 5:6). + +And hence again it is, that though the carnal man doth never so +much which he calleth good, yet it is rejected, slighted, and turned +as dirt in his face again; his prayers are abominable (Prov 15:8), +his ploughing is sin (Prov 21:4), and all his righteousness as +menstruous rags (Isa 64:6). + +Thus you see that without faith there are no good works. + +Now then, to show you that they flow from faith: and that, For +that FAITH is a principle of life, by which a Christian lives (Gal +2:19,20), a principle of motion, by which it walks towards heaven +in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle +of strength, by which the soul opposeth its lust, the devil, and +this world, and overcomes them. 'This is the victory, even our +faith' (1 John 5:4,5) Faith, in the heart of a Christian, is like +the salt that was thrown into the corrupt fountain, that made the +naughty waters good, and the barren land fruitful (2 Kings 2:19-22). +Faith, when it is wrought in the heart, is like leaven hid in the +meal, (Matt 13:33) or like perfume that lighteth upon stinking +leather, turning the smell of the leather into the savour of the +perfume; faith being then planted in the heart, and having its +natural inclination to holiness. Hence it is that there followeth +an alteration of the life and conversation, and so bringeth forth +fruit accordingly. 'A good man out of the good treasure of his heart +bringeth forth that which is good' (Luke 6:45). Which treasure, I +say, is this faith (James 2:5; 1 Peter 1:7). And therefore it is +that faith is called 'the faith according to godliness,' (Titus +1:1) and the 'most holy faith' (Jude 20). + +Second, Good works must needs flow from faith, or no way; because +that alone carrieth in it an argument sufficiently prevalent to +win upon our natures, to make them comply with holiness. + +Faith showeth us that God loveth us, that he forgiveth us our sins, +that he accounteth us for his children, having freely justified us +through the blood of his Son (Rom 3:24,25; 4; Heb 11:13; 1 Peter +1:8). + +Faith receiveth the promise, embraceth it, and comforteth the soul +unspeakably with it. Faith is so great an artist in arguing and +reasoning with the soul, that it will bring over the hardest heart +that it hath to deal with. It will bring to my remembrance at once, +both my vileness against God, and his goodness towards me; it will +show me, that though I deserve not to breathe in the air, yet that +God will have me an heir of glory. + +Now, there is no argument greater than this. This will make a man +run through ten thousand difficulties, to answer God, though he +never can, for the grace he hath bestowed on him. + +Further, FAITH will show me how distinguishingly this love of God +hath set itself upon me; it will show me, that though Esau was +Jacob's brother, yet he loved Jacob (Mal 1:2). That though there +were thousands more besides me that were as good as me, yet I must +be the man that must be chosen. + +Now this, I say, is a marvellous argument, and unspeakably prevaileth +with the sinner, as saith the apostle: 'For the love of Christ +constraineth us; because we thus judge, that if one died for all, +then were all dead: And that he died for all; that they which live,' +that is, by faith, 'should not henceforth live unto themselves, +but unto him which died for them, and rose again' (2 Cor 5:14,15). +'Love,' saith the wise man, 'is strong as death; Many waters cannot +quench love, neither can the floods drown it: if a man would give +all the substance of his house for love, it would utterly be contemned' +(Song 8:6,7). Oh! when the broken, dying, condemned soul, can but +see, by faith, the love of a tender-hearted Saviour, and also see +what he underwent to deliver it from under that death, guilt, and +hell, that now it feels and fears; which also it knoweth it hath +most justly and highly deserved; 'Then bless the Lord, O my soul' +(Psa 103:1,2,3); and 'What shall I render unto the Lord for all +his benefits?' (Psa 116:1-14). + +Thus is faith a prevailing argument to the sinner, whereby he is +fetched off from what he was, and constrained to bend and yield to +what before he neither would nor could (1 Cor 2:14; Rom 8:7). + +And hence it is, that gospel obedience is called 'the obedience of +faith,' as well as obedience to the faith (Rom 16:26). For it must +be by the faith of Christ in my heart, that I submit to the word +of faith in the Bible, otherwise all is to no profit: as saith the +apostle, 'The word preached did not profit them, not being mixed +with faith in them that heard it' (Heb 4:2). For faith alone can +see the reality of what the gospel saith; and so I say, argue over +the heart to the embracing of it. + +Third, Faith is such a grace, as will represent to the soul +all things in their proper colours. It doth not, as doth unbelief +and ignorance, show us all things out of order; putting darkness +for light, and bitter for sweet; but will set every thing in its +proper place before our eyes; God and Christ shall be with it, the +chiefest good, the most lovely and amiable; a heavenly life shall +be of greater esteem, and more desirable, than all the treasures +of Egypt! Righteousness and sanctification will be the thing after +which it will most vehemently press; because it seeth not only +death and damnation as the fruits of sin, but sin also in itself, +distinct from the punishment belonging to it, a detestable, horrible, +and odious thing (Heb 11:25-27; Phil 3:7-12; Rom 12:9). + +By faith we see that this world hath no abiding in it for us, nor +no satisfaction if it were otherwise (Prov 3:35; Heb 11:15,16; +13:14; 1 Cor 7:9-31). And hence it is, that the people of God have +groaned to be gone from hence, into a state that is both sinless and +temptationless. And hence it is again that they have run through +so many trials, afflictions, and adversities, even because of +that love to holiness of life that faith being in their hearts did +prompt them to, by showing them the worth and durableness of that +which was good, and the irksomeness and evil of all things else (2 +Cor 5:1-8; Heb 11:33-39). + +Fourth, Faith layeth hold of that which is able to help the soul +to bring forth good works: it layeth hold of, and engageth the +strength of Christ, and by that overcometh that which oppresseth; +'I can do all things through Christ which strengtheneth me' (Phil +4:13). + +In a word, a life of holiness and godliness in this world, doth so +inseparably follow a principle of faith, that it is both monstrous +and ridiculous to suppose the contrary. What, shall not he that +hath life have motion! (Gal 2:20). He that hath by faith received +the spirit of holiness, shall not he be holy? (Gal 3:2). and he +that is called to glory and virtue, shall not he add to his faith +virtue? (2 Peter 1:4,5). We are by faith made good trees, and shall +not we bring forth good fruit? (Luke 6:43). They that believe are +created in Christ Jesus unto good works; and God hath, before the +world was, ordained that we should walk in them; and shall both our +second creation, and God's foreordination be made frustrate? (Eph +1:4; 2:10). Besides, the children of faith are the children of +light, and of the day (1 Thess 5:5). Lights upon a hill, and candles +on a candlestick, and shall not they shine? They are the salt of +the earth, shall not they be seasoning? (Matt 5:13-16). + +The believer is the alone man, by whom God showeth to the world +the power of his grace, the operation of his people's faith, &c. +The unbelievers read indeed of the power of grace; of the faith, +hope, love, joy, peace, and sanctification of the heart of the +Christian; but they feel nothing of that sin-killing operation that +is in these things; these are to them as a story of Rome or Spain. +Wherefore to show them in others, what they find not in themselves, +God worketh faith, hope, love, &c., in a generation that shall +serve him; and by them they shall see what they cannot find in +themselves; and by this means they shall be convinced, that though +sin, and the pleasures of this life, be sweet to them, yet there +is a people otherwise minded; even such a people, that do indeed +see the glory of that which others read of, and from that sight +take pleasure in those things which they are most averse unto. To +this, I say, are Christians called; herein is God glorified; hereby +are sinners convinced; and by this the world condemned (1 Thess +4:7; 1 Peter 2:12; 3:1; Heb 11:7). + +Object. But if faith doth so naturally cause good works, what +then is the reason that God's people find it so hard a matter to +be fruitful in good works? + +Answer + +1. God's people are fruitful in good works according to the proportion +of their faith; if they be slender in good works, it is because +they are weak in faith. Little faith is like small candles, or weak +fire, which though they shine and have heat; yet but dim shining +and small heat, when compared with bigger candles and greater fire. +The reason why Sardis had some in it whose works were not perfect +before God, it was, because they did not hold fast by faith the +word that they had formerly heard and received (Rev 3:1-3). + +2. There may be a great mistake in our judging of our own fruitfulness. +The soul that indeed is candid and right at heart, is taught by +grace to judge itself, though fruitful, yet barren upon two accounts. +(1.) When it compareth its life to the mercy bestowed upon it: for +when a soul doth indeed consider the greatness and riches of the +mercy bestowed upon it, then it must needs cry out, 'O wretched +man that I am,' (Rom 7:24) for it seeth itself wonderfully to fall +short of a conversation becoming one who hath received so great a +benefit. (2.) It may also judge itself barren, because it falleth +so far short of that it would attain unto, 'it cannot do the thing +that it would' (Gal 5:17). + +3. The heart of a Christian is naturally very barren; upon which, +though the seed of grace, that is the fruitfullest of all seeds, +be sown, yet the heart is naturally subject to bring forth weeds +(Mat 15:19). Now, to have a good crop from such ground, doth +argue the fruitfulness of the seed. Wherefore I conclude upon these +three things, (1.) That the seed of faith is a very fruitful seed, +in that it will be fruitful in so barren a soil. (2.) That faith +is not beholden to the heart, but the heart to it, for all its +fruitfulness. (3.) That therefore the way to be a more fruitful +Christian, it is to be stronger in believing. + +SECOND + +Now for the second thing, to wit, That every one that believeth +should be careful that their works be good. This followeth from +what went just before; to wit, That the heart of a Christian is a +heart subject to bring forth weeds. + +There is flesh as well as spirit in the best of saints: and as the +spirit of grace will be always putting forth something that is good, +so the flesh will be putting forth continually that which is evil. +'For the flesh lusteth against the Spirit, and the Spirit against +the flesh' (Gal 5:17). + +Now this considered, is the cause why you find so often in the +Scriptures so many items and cautions to the Christians to look +to their lives and conversations. As, 'Keep thy heart with all +diligence' (Prov 4:23). 'Watch ye, stand fast in the faith, quit +you like men, be strong' (1 Cor 16:13). 'Be not deceived; God is +not mocked: for whatsoever a man soweth, that shall he also reap. +For he that soweth to his flesh shall of the flesh reap corruption; +but he that soweth to the Spirit shall of the Spirit reap life +everlasting' (Gal 6:7,8). + +All works are not good that seem to be so. It is one thing for a +man's ways to be right in his own eye, and another for them to be +right in God's. Often 'that which is highly esteemed among men is +abomination in the sight of God' (Prov 30:12; Luke 16:15). + +Seeing corruption is not yet out of our natures, there is a proneness +in us to build [even] upon the right foundation, wood, hay, and +stubble, instead of gold and silver, and precious stones (1 Cor +3:11-15). How was both David the king, Nathan the prophet, and +Uzza the priest, deceived, touching good works! (1 Chron 17:1-4; +13:9-11). Peter also, in both his defending his Master in the +garden, and in dissuading of him from his sufferings, though both +out of love and affection to his Master, was deceived touching good +works. (Matt 16:22,23; John 18:10,11). Many have miscarried both +as to doctrine, worship, and the prosecution of each. + +First, For doctrine. Christ tells the Jews, that they taught for +the doctrines of God the doctrines and traditions of men (Matt +15:9; Mark 7:7). As also, saith the apostle, They teach 'things +they ought not, for filthy lucre's sake' (Titus 1:11). + +Second, Also touching worsphip, we find how frequently men +have mistaken, both for time, place, and matter, with which they +worshipped. + +1. For time. It hath been that which man hath devised, not which +God hath commanded (1 Kings 12:32). They 'change the ordinance,' +saith Isaiah, 24:5. They change God's 'judgments into wickedness,' +saith Ezekiel 5:6. + +2. For place. When they should have worshipped at Jerusalem, they +worshipped at Bethel, at Gilgal and Dan, in gardens, under poplars +and elms. (1 Kings 12:26-30; Hosea 4:13-15; Isa 65:2-5). + +3. For the matter with which they worshipped. Instead of bringing +according to the commandment, they brought the lame, the torn, and +the sick; they would sanctify themselves in gardens, with swine's +flesh and mice, when they should have done it at Jerusalem, with +bullocks and lambs (Isa 66:17). + +Third, Again, touching men's prosecuting their zeal for their worship, +&c., that they do think right; how hot hath it been, though with +no reason at all? Nebuchadnezzar will have his fiery furnace, and +Darius his lions' den for Nonconformists (Dan 3:6; 6:7, &c.) Again, +they have persecuted men even to strange cities; have laid traps +and snares in every corner, to entrap and to entangle their words; +and if they could at any time but kill the persons that dissented +from them, they would think they did God good service (Acts 26:11; +Luke 11:53,54; John 19:1,2). But what need we look so far from +home, were it not that I would seal my sayings with truth. We need +look no farther to affirm this position, than to the Papists and +their companions. How many have they in all ages hanged, burned, +starved, drowned, racked, dismembered, and murdered, both openly +and in secret? and all under a pretence of God, his worship, and +good works. 5 Thus you see how wise men and fools, saints and +sinners, Christians and heathens, have erred in the business of +good works; wherefore every one should be careful to see that their +works BE good. + +Now, then, to prevent, if God will, miscarriage in this matter, I +shall propound unto you what it is for a work to be rightly good. +First, A good work must have the word for its authority. Second, +It must, as afore was said, flow from faith. Third, It must be both +rightly timed and rightly placed. Fourth, It must be done willingly, +cheerfully, &c. + +First, It must have the word for its authority. Zeal without +knowledge is like a mettled horse without eyes, or like a sword in +a madman's hand; and there is no knowledge where there is not the +word: for if they reject the word of the Lord, and act not by that, +'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20). +Wherefore see thou have the word for what thou dost. + +Second, As there must be the word for the authorising of what thou +dost, so there must be faith, from which it must flow, as I showed +you before: 'for whatsoever is not of faith is sin;' and 'without +faith it is impossible to please God.' Now, I say, without the +word there is no faith, (Rom 10:17), as without faith there is no +good, let men's pretences be what they will. + +Third, As it must have these two aforenamed, so also it must have, +1. Right time; and, 2. Right place. + +1. It must be rightly timed. Every work is not to be done at the +same time; every time not being convenient for such a work; There +is a time for all things, and every thing is beautiful in its time +(Eccl 3:11). There is a time to pray, a time to hear, a time to +read, a time to confer, a time to meditate, a time to do, and a +time to suffer. Now, to be hearing when we should be preaching and +doing, that is, yielding active obedience to that under which we +ought to suffer, is not good. Christ was very wary, that both his +doings and sufferings were rightly timed (John 2:3,4; 13:1,2). And +herein we ought to follow his steps. To be at plough in the field, +when I should be hearing the word, is not good; and to be talking +abroad, when I should be instructing my family at home, is as bad: +'Whoso keepeth the commandment, shall feel no evil thing: 'and +a wise man's heart discerneth both time and judgment' (Eccl 8:5). +Good things mistimed, are fruitless, unprofitable, and vain. + +2. As things must have their right time, so they must be rightly +placed; for the misplacing of any work is as bad as the mistiming +of it. When I say, things, if good, must be rightly placed, I mean, +we should not give to any work more than the word of God alloweth +it, neither should we give it less. Mint, anise, and cummin, are +not so weighty matters as faith and the love of God; as in (Matt +23:23). For a pastor to be exercising the office of a deacon, +instead of the office of a pastor, it is misplacing of works (Acts +6:2). For Martha to be making outward provision for Christ, when +she should have sat at his feet to hear his word, was the misplacing +a work; and for her sister to have done it at her requestthough +the thing in itself was goodhad been her sin also (Luke 10:39-42). +Now, to prevent the misplacing of good works, + +(1.) They misplace them that set them in the room of Christ (Rom +10: 1-3). + +(2.) They also misplace them that make them copartners with him (Rom +9:31,32; Acts 15:1). This is setting up our post by God's posts, +and man's righteousness by the righteousness of Christ (Eze 43:7,8). +These are said to be teachers of the law, not knowing what they +say, nor whereof they affirm (1 Tim 1:7). + +(3.) They also misplace works, who ascribe to a work of less moment +that honour that belongeth to a work more noble. And such are (a) +Those who count the ceremonial part of an ordinance as good as +the doctrine and signification of it. 6 (b) Such who account the +dictates and impulses of a mere natural conscience, as good, as high, +and divine, as the leadings and movings of the Spirit of Christ. +(c) Those also who count it enough to do something of what God +hath commanded, and that something, possibly the least, instead +of all, and the things more necessary and weighty. (d) They also +much misplace them, who count things indifferent as high as those +that are absolutely necessary in the worship of God. (e) But +the grosser, who place men's traditions above them. (f) And they +greatest of all, who put bitter for sweet, and darkness for light. +All these things we must shun and avoid, as things absolutely +obstructive to good works. + +Wherefore touching good works; obedience is better than sacrifice; +that is, to do things according to the word of God, is better +than to do them according to my fancy and conceit (1 Sam 15:22). +'Wherefore, let all things be done decently and in order' (1 Cor +14:40). + +Fourth, Again, as good works should be ordered and qualified, as +before is touched, so they should be done from the heart, willingly, +cheerfully, with simplicity and charity, according to what a man +hath (1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2 +Cor 8:12). + +Farther, there are three things that a man should have in his eye +in every work he doth. 1. The honour of God (1 Cor 6:20). 2. The +edification of his neighbour (1 Cor 14:26). 3. The expediency or +inexpediency of what I am to do (1 Cor 6:12). And always observe +it, that the honour of God is wrapped up in the edification of thy +neighbour; and the edification of thy neighbour in the expediency +of what thou dost. + +Again, if thou wouldst walk to the edification of thy neighbour, +and so to God's honour, in the midst of thy observers, beware, + +1st. That thou in thy words and carriages dost so demean thyself, +that Christ in his precious benefits may be with clearness spoken +forth by thee; and take heed, that thou dost not enter into doubtful +points with them that are weak (Rom 15:1). But deal chiefly, +lovingly, and wisely, with their consciences about those matters +that tend to their establishment in the faith of their justification, +and deliverance from death and hell. 'Comfort the feeble-minded,' +confirm the weak (1 Thess 5:14). + +2ndly. If thou be stronger than thy brother, take heed that thou do +not that before him, that may offend his weak conscience; I mean, +things that in themselves may be lawful. All that is lawful is not +expedient; all that is lawful edifieth not (1 Cor 6:12). Wherefore +here is thy wisdom and love, that thou in some things deny thyself +for thy brother's sake. 'I will eat no flesh while the world +standeth,' saith Paul, 'lest I make my brother to offend' (1 Cor +8:13). Wherefore have this faith to thyself before God (Rom 14:22). +But if thou walk otherwise, know, thou walkest not charitably, and +so not to edification, and so not to Christ's honour, but dost sin +against Christ, and wound thy weak brother, for whom Christ died +(Rom 14:15; 1 Cor 8:12). But I say, all this while keep thy eye +upon the word; take heed of going contrary to that under any pretence +whatever; for without the word, there is nothing to God's glory, +nor thy brother's edification. Wherefore, walk 'wisely in a perfect +way' (Psa 101:2, 3). + +Having thus, in few words, showed you what are works rightly good, +I beseech you in the name of the Lord Jesus Christ, that you put +yourselves into a conscientious performance of them, that you may, +while you live here, be vessels of honour, and fit for the master's +use, and prepared to every good work (1 Tim 6:18). Study to approve +things that are excellent, 'that you may be sincere, and without +offence, until the day of Christ' (Phil 1:10). Covet communion with +God: 'covet earnestly the best gifts' (1 Cor 12:31). Ah! we that +are redeemed from among men (Rev 14:4), and that rejoice in the +hope of the glory of God (Rom 5:2), we that look, I say, for the +blessed hope, and the glorious appearing of the great God and our +Saviour Jesus Christ (Titus 2:13), 'what manner of persons ought +we to be in all holy conversation and godliness' (2 Peter 3:11). + +To conclude, for your farther edification, take a plain rehearsal +of your several general duties and works, to which God engageth you +in his word, according to your places, callings, and relations in +this world; + +DUTIES OF THE MASTER OF A FAMILY. + +If thou have under thee a family, then thou art to consider the +several relations thou standest under; and art to know, that thou +in each of them hast a work to do for God, and that he expecteth +thy faithful deportment under every one of them. As, in general; + +DUTY TO THE FAMILY IN GENERAL. + +He that is the master of a family, he hath, as under that relation, a +work to do for God; to wit, the right governing of his own family. +And his work is twofold. First, Touching the spiritual state +thereof. Second, Touching the outward state thereof. + +First, As touching the spiritual state of his family; he ought to +be very diligent and circumspect, doing his utmost endeavour both +to increase faith where it is begun, and to begin it where it is +not. Wherefore, to this end, he ought diligently and frequently to +lay before his household such things of God, out of his word, as +are suitable for each particular. And let no man question his rule +in the word of God for such a practice; for if the thing itself +were but of good report, and a thing tending to civil honesty, it +is within the compass and bounds even of nature itself, and ought +to be done; much more things of a higher nature; besides, the apostle +exhorts us to 'Whatsoever things are honest, whatsoever things are +just, pure, lovely, and of good report, to think of them,' that is, +to be mindful to do them (Phil 4:8). But to be conversant in this +godly exercise in our family, is very worthy of praise, and doth +much become all Christians. This is one of the things for which +God so highly commended his servant Abraham, and that with which +his heart was so much affected. I know Abraham, saith God, 'I +know him' to be a good man in very deed, for 'he will command his +children, and his household after him, and they shall keep the way +of the Lord' (Gen 18:19). This was a thing also which good Joshua +designed should be his practice as long as he had a breathing time +in this world. 'As for me,' saith he, I 'and my household, we will +serve the Lord' (Josh 24:15). + +Further, we find also in the New Testament, that they are looked +upon as Christians of an inferior rank that have not a due regard +to this duty; yea, so inferior as not fit to be chosen to any office +in the church of God. A [bishop or] pastor must be one that ruleth +well his own house, having his children in subjection with all +gravity; For if a man know not how to rule his own house, how shall +he take care of the church of God? 'The deacon' also, saith he, +must 'be the husband of one wife, ruling their children, and their +own house well' (1 Tim 3). Mark a little, the apostle seems to lay +down thus much, that a man that governs his family well, hath one +qualification belonging to a pastor or deacon in the house of God, +for he that knoweth not how to rule his own house, how shall he +take care of the church of God? which thing considered, it giveth +us light into the work of the master of a family, touching the +governing of his house. + +1. A pastor must be sound and uncorrupt in his doctrine; and indeed +so must the master of a family (Titus 1:9; Eph 6:4). + +2. A pastor should be apt to teach, to reprove, and to exhort; and +so should the master of a family (1 Tim 3:2; Deut 6:7). + +3. A pastor must himself be exemplary in faith and holiness; and +so also should the master of a family (1 Tim 3:2-4; 4:12). 'I,' +saith David, 'will behave myself in a perfect way; I will walk in,' +or before, 'my house with a perfect heart' (Psa 101:2). + +4. The pastor is for getting the church together; and when they +are so come together, then to pray among them, and to preach unto +them. This is also commendable in Christian masters of families. + +Object. + +But my family is ungodly and unruly, touching all that is good. +What shall I do? + +Answer. + +1. Though this be true, yet thou must rule them, and not they thee! +Thou are set over them of God, and thou art to use the authority +which God hath given thee, both to rebuke their vice, and to show +them the evil of their rebelling against the Lord. This did Eli, +though not enough; and thus did David (1 Sam 2:24, 25; 1 Chron +28:9). Also, thou must tell them how sad thy state was when thou +wast in their condition, and so labour to recover them out of the +snare of the devil (Mark 5:19). + +2. Thou oughtest also to labour to draw them forth to God's public +worship, if peradventure God may convert their souls. Saith Jacob +to his household, and to all that were about him, 'Let us arise +and go up to Bethel; and I will make there an altar unto God, who +answered me in the day of my distress' (Gen 35:3). Hannah would +carry Samuel to Shiloh, that he might abide with God for ever +(1 Sam 1:22). Indeed a soul rightly touched, will labour to draw, +not only their families, but a whole city after Jesus Christ (John +4:28-30). + +3. If they are obstinate, and will not go forth with thee, then do +thou get godly and sound men to thy house, and there let the word +of God be preached, when thou hast, as Cornelius, gathered thy +family and friends together (Acts 10). You know that the jailor, +Lydia, Crispus, Gaius, Stephanus, and others, had not only themselves, +but their families, made gracious by the word preached, and that +some of them, if not all, by the word preached in their houses +(Acts 16:14-34; 18:7, 8; 1 Cor 1:16). And this, for ought I know, +might be one reason among many, why the apostles taught in their +day, not only publicly, but from house to house; I say, that they +might, if possible, bring in those in some family, which yet remained +unconverted, and in their sins (Acts 10:24; 20:20, 21). For some, +you know how usual it was in the day of Christ, to invite him to +their houses, if they had any afflicted, that either would not or +could not come unto him (Luke 7:2, 3; 8:41). If this be the way +with those that have outward diseases in their families, how much +more then, where there are souls that have need of Christ, to save +them from death and eternal damnation! + +4. Take heed that thou do not neglect family duties among them +thyself; as, reading the word and prayer; if thou hast one in thy +family that is gracious, take encouragement; nay, if thou art alone, +yet know that thou hast both liberty to go to God through Christ, +and also art at that time in a capacity of having the universal +church join with thee for the whole number of those that shall be +saved. + +5. Take heed that thou suffer not any ungodly, profane, or heretical +books, or discourse in thy house. 'Evil communications corrupt good +manners' (1 Cor 15:33). I mean such profane or heretical books, +&c., as either tend to provoke to looseness of life, or such as do +oppose the fundamentals of the gospel. I know that Christians must +be allowed their liberty as to things indifferent; but for those +things that strike either at faith or holiness, they ought to +be abandoned by all Christians, and especially by the pastors of +churches, and masters of families; which practice was figured out +by Jacob's commanding his house, and all that was with him, to put +away the strange gods from among them, and to change their garments +(Gen 35:2). All those in the Acts set a good example for this, who +took their curious books and burned them before all men, though +they were worth fifty thousand pieces of silver (Acts 19:18, 19). +The neglect of this fourth particular hath occasioned ruin in many +families, both among children and servants. It is easier for vain +talkers, and their deceivable works, to subvert whole households, +than many are aware of (Titus 1:10, 11). Thus much touching the +spiritual state of thy household. And now to its outward. + +Second, Touching the outward state of thy family, thou art to +consider these three things. + +1. That it lieth upon thee to care for them that they have +a convenient livelihood. 'If any man provide not for his own, and +specially for those of his own house, he hath denied the faith, +and is worse than an infidel' (1 Tim 5:8). But mark, when the Word +saith, thou art to provide for thy house, it giveth thee no license +to distracting carefulness; neither doth it allow thee to strive +to grasp the world in thy heart, or coffers, nor to take care for +years or days to come, but so to provide for them, that they may +have food and raiment; and if either they or thou be not content +with that, you launch out beyond the rule of God (1 Tim 6:8; Matt +6:34). This is to labour, that you may have wherewith 'to maintain +good works for necessary uses' (Titus 3:14). And never object, +that unless you reach farther, it will never do; for that is but +unbelief. The word saith, 'That God feedeth ravens, careth for +sparrows, and clotheth the grass;' in which three, to feed, clothe, +and care for, is as much as heart can wish (Luke 12:6-28). + +2. Therefore though thou shouldest provide for thy family; yet let +all thy labour be mixed with moderation; 'Let your moderation be +known unto all men' (Phil 4:5). Take heed of driving so hard after +this world, as to hinder thyself and family from those duties +towards God, which thou art by grace obliged to; as private prayer, +reading the scriptures, and Christian conference. It is a base thing +for men so to spend themselves and families after this world, as +that they disengage their heart to God's worship. Christians, 'The +time is short: it remaineth that both they that have wives be as +though they had none; and they that weep, as though they wept not; +and they that rejoice, as though they rejoiced not; and they that +use this world, as not abusing it; for the fashion of this world +passeth away' (1 Cor 7:29-31). Many Christians live and do in this +world, as if religion were but a by-business, and this world the +one thing necessary; when indeed all the things of this world are +but things by the by; and religion only the one thing needful (Luke +10:40-42). + +3. If thou wouldst be such a master of a family as becomes thee, +thou must see that there be that Christian harmony among those under +thee, as becomes that house where one ruleth that feareth God. + +(1.) Thou must look that thy children and servants be under subjection +to the word of God; for though it is of God only to rule the heart, +yet he expecteth that thou shouldest rule their outward man; which +if thou dost not, he may in a short time cut off all they stock, +[even every male] (1 Sam 3:11-14). See therefore that thou keep +them temperate in all things, in apparel, in language, that they +be not gluttons, nor drunkards; not suffering either thy children +vainly to domineer over thy servants, nor they again to carry +themselves foolishly towards each other. + +(2.) Learn to distinguish between that injury that in thy family +is done to thee, and that which is done to God; and though thou +oughtest to be very zealous for the Lord, and to bear nothing that +is open transgression to him; yet here will be thy wisdom, to pass +by personal injuries, and to bury them in oblivion: 'Love covereth +a multitude of sins.' Be not then like those that will rage and +stare like madmen, when they are injured; and yet either laugh, +or at least not soberly rebuke, and warn, when God is dishonoured. +'Rule thy own house well, having thy childrenwith others in thy +familyin subjection, with all gravity' (1 Tim 3:4). Solomon was so +excellent sometimes this way, that he made the eyes of his beholders +to dazzle (2 Chron 9:3, 4). 7 But to break off from this general, +and to come to particulars. + +[DUTY IN RELATION TO THE WIFE.] + +Hast thou a wife? Thou must consider how thou oughtest to behave +thyself under that relation: and to do this aright, thou must +consider the condition of thy wife, whether she be one that indeed +believeth or not. First, If she believeth, then, + +1. Thou art engaged to bless God for her: 'For her price is far +above rubies, and she is the gift of God unto thee, and is for +thy adorning and glory' (Prov 12:4; 31:10; 1 Cor 11:7). 'Favour is +deceitful, and beauty is vain: but a woman that feareth the Lord, +she shall be praised' (Prov 31:30). + +2. Thou oughtest to love her, under a double consideration: (1.) +As she is thy flesh and thy bone: 'For no man ever yet hated his +own flesh' (Eph 5:29). (2.) As she is together with thee an heir +of the grace of life (1 Peter 3:7). This, I say, should engage thee +to love her with Christian love; to love her, as believing you both +are dearly beloved of God and the Lord Jesus Christ, and as those +that must be together with him in eternal happiness. 3. Thou +oughtest so to carry thyself to and before her, as doth Christ to +and before his church; as saith the apostle: So ought men to love +their wives, 'even as Christ loved the church, and gave himself +for it' (Eph 5:25). When husbands behave themselves like husbands +indeed, then will they be not only husbands, but such an ordinance +of God to the wife, as will preach to her the carriage of Christ +to his spouse. There is a sweet scent wrapped up in the relations +of husbands and wives, that believe (Eph 4:32); the wife, I say, +signifying the church, and the husband the head and saviour thereof, +'For the husband is the head of the wife, even as Christ is the +head of the church' (Eph 5:23). and he is the Saviour of the body. + +This is one of God's chief ends in instituting marriage, that Christ +and his church, under a figure, might be wherever there is a couple +that believe through grace. Wherefore that husband that carrieth +it undiscreetly towards his wife, he doth not only behave himself +contrary to the rule, but also maketh his wife lose the benefit of +such an ordinance, and crosseth the mystery of his relation. + +Therefore, I say, 'So ought men to love their wives as their own +bodies. He that loveth his wife, loveth himself. For no man ever +yet hated his own flesh; but nourisheth and cherisheth it, even +as the Lord the church:' (Eph 5: 8, 29). Christ laid out his life +for his church, covereth her infirmities, communicates to her his +wisdom, protecteth her, and helpeth her in her employments in this +world; and so ought men to do for their wives. Solomon and Pharaoh's +daughter had the art of thus doing, as you may see in the book +of Canticles. Wherefore bear with their weaknesses, help their +infirmities, and honour them as the weaker vessels, and as being +of a frailer constitution (1 Peter 3:7). + +In a word, be such a husband to thy believing wife, that she may +say, God hath not only given me a husband, but such a husband as +preacheth to me every day the carriage of Christ to his church. + +Second, If thy wife be unbelieving or carnal, then thou hast also +a duty lying before thee, which thou art engaged to perform under +a double engagement: 1. For that she lieth liable every moment to +eternal damnation. 2. That she is thy wife that is in this evil +case. + +Oh! how little sense of the worth of souls is there in the heart +of some husbands; as is manifest by their unchristian carriage to +and before their wives! Now, to qualify thee for a carriage suitable, + +1. Labour seriously after a sense of her miserable state, that thy +bowels may yearn towards her soul. + +2. Beware that she take no occasion from any unseemly carriage of +thine, to proceed in evil. And here thou hast need to double thy +diligence, for she lieth in thy bosom, and therefore is capable of +espying the least miscarriage in thee. + +3. If she behave herself unseemly and unruly, as she is subject to +do, being Christless and graceless, then labour thou to overcome +her evil with thy goodness, her forwardness with thy patience and +meekness. It is a shame for thee, who hast another principle, to +do as she. + +4. Take fit opportunities to convince her. Observe her disposition, +and when she is most likely to bear, then speak to her very heart. + +5. When thou speakest, speak to purpose. It is no matter for many +words, provided they be pertinent. Job in a few words answers his +wife, and takes her off from her foolish talking: 'Thou speakest,' +saith he, 'as one of the foolish women. What? shall we receive good +at the hand of God, and shall we not receive evil?' (Job 2:10). + +6. Let all be done without rancour, or the least appearance +of anger: 'In meekness instructing those that oppose themselves, +ifperadventure they may recover themselves out of the snare of the +devil, who are taken captive by him at his will' (2 Tim 2:25, 26). +'And how knowest thou, O man, whether thou shalt save thy wife' (1 +Cor 7:16). + +DUTY OF PARENTS TO CHILDREN If thou are a parent, a father, or a +mother, then thou art to consider thy calling under this relation. + +Thy children have souls, and they must be begotten of God as well +as of thee, or they perish. And know also, that unless thou be very +circumspect in thy behavior to and before them, they may perish +through thee: the thoughts of which should provoke thee, both to +instruct, and also to correct them. + +First, To instruct them as the scripture saith, and to 'bring +them up in the nurture and admonition of the Lord'; and to do this +diligently, 'when thou sittest in thine housewhen thou liest down, +and when thou risest up' (Eph 6:4; Deu 6:7). + +Now to do this to purpose: + +1. Do it in terms and words easy to be understood: affect not high +expressions, they will drown your children. Thus God spake to his +children (Hosea 12:10), and Paul to his (1 Cor 3:2). + +2. Take heed of filling their heads with whimsies, and unprofitable +notions, for this will sooner learn them to be malapert and proud, +than sober and humble. Open therefore to them the state of man +by nature; discourse with them of sin, of death, and hell; of a +crucified Saviour, and the promise of life through faith: 'Train +up a child in the way he should go: and when he is old, he will +not depart from it' (Prov 22:6). + +3. There must be much gentleness and patience in all thy instructions, +'lest they be discouraged' (Col. 3:21). And, + +4. Labour to convince them by a conversation answerable, that the +things of which thou instructest them are not fables, but realities; +yea, and realities so far above what can be here enjoyed, that all +things, were they a thousand times better than they are, are not +worthy to be compared with the glory and worthiness of these things.8 + +Isaac was so holy before his children, that when Jacob remembered +God, he remembered that he was 'the Fear of his father Isaac' (Gen +31:53). Ah! when children can think of their parents, and bless +God for that instruction and good they have received from them, +this is not only profitable for children, but honourable, and +comfortable to parents: 'The father of the righteous shall greatly +rejoice: and he that begetteth a wise child shall have joy of him' +(Prov 23:24, 25). Second, The duty of correction. + +1. See if fair words will win them from evil. This is God's way +with his children (Jer 25:4, 5). + +2. Let those words you speak to them in your reproof, be both +sober, few, and pertinent, adding always some suitable sentence of +the scripture therewith; as, if they lie, then such as (Rev 21:8, +27). If they refuse to hear the word, such as (2 Chron 25:14-16). + +3. Look to them, that they be not companions with those that are +rude and ungodly; showing with soberness a continual dislike of +their naughtiness; often crying out to them, as God did of old unto +his, 'Oh, do not this abominable thing that I hate' (Jer 44:4). + +4. Let all this be mixed with such love, pity, and compunction +of spirit, that if possible they may be convinced you dislike not +their persons, but their sins. This is God's way (Psa 99:8). + +5. Be often endeavouring to fasten on their consciences the day +of their death, and judgment to come. Thus also God deals with his +(Deu 32:29). + +6. If thou art driven to the rod, then strike advisedly in cool +blood, and soberly show them, (1.) their fault; (2.) how much it is +against thy heart thus to deal with them; (3.) and that what thou +dost, thou dost in conscience to God, and love to their souls; (4.) +and tell them, that if fair means would have done, none of this +severity should have been. This, I have proved it, will be a means +to afflict their hearts as well as their bodies; and it being the +way that God deals with his, it is the most likely to accomplish +its end. + +7. Follow all this with prayer to God for them, and leave the issue +to him: 'Foolishness is bound in the heart of a child; but the rod +of correction shall drive it far from him' (Prov 22:15). + +Lastly, Observe these cautions, + +1. Take heed that the misdeeds for which thou correctest thy children +be not learned them by thee. Many children learn that wickedness +of their parents for which they beat and chastise them. + +2. Take heed thou smile not upon them, to encourage them in small +faults, lest that thy carriage to them be an encouragement to them +to commit greater. + +3. Take heed thou use not unsavoury and unseemly words in thy +chastising of them, as railing, miscalling, and the like: this is +devilish. + +4. Take heed thou do not use them to many chiding words and +threatenings, mixed with lightness and laughter; this will harden. +Speak not much, nor often, but pertinent to them with all gravity. 9 + +DUTIES OF MASTERS TO SERVANTS. Masters also have a work to do as +they stand related to their servants. And, + +First, If possibly they can, to get them that fear God: 'He that +worketh deceit,' saith David, 'shall not dwell within my house; he +that telleth lies, shall not tarry in my sight' (Psa 101:7). + +Second, But if none at the present but unbelievers can be got to +do thy labour, then, + +1. Know that it is thy duty so to behave thyself to thy servant, +that thy service may not only be for thy good, but for the good of +thy servant, and that both in body and soul. Wherefore deal with +him, as to admonition, as with thy children; given him the same +bread of God thou givest to them; and who knows, but that if thou +with spiritual delicates bringest up thy servant, but he may become +thy spiritual son in the end (Prov 29:21). + +2. Take heed thou do not turn thy servants into slaves, by overcharging +them in thy work, through thy greediness. To make men serve with +rigour, is more like to Israel's enemies than Christian masters +(Exo 1:14). 10 + +3. Take heed thou carry not thyself to thy servant as he of whom +it is said, 'He is such a man of Belial, that his servants could +not speak to him.' (1 Sam 25:14-17). + +And the apostle bids you forbear to threaten them, because you also +have a Master in heaven (Eph 6:9). As who should say, Your servants +cannot be guilty of so many miscarriages against you, as you are +guilty of against Christ. Wherefore do with, and to your servants, +as you would have your master do with you. + +4. Take heed that thou neither circumvent him at his coming in to +thy service, nor at his going out. Servants, at their going into +service, may be beguiled two ways. + +(1.) By their masters lying unto them, saying, their work is so +small and so easy, when it is indeed, if not too burdensome, yet +far beyond what at first was said of it. This is beguiling of them. + +(2.) The other way is, when masters greedily seek to wire-draw their +servants to such wages as indeed is too little and inconsiderable +for such work and labour. Both these the apostle opposeth, where +he saith, 'Masters give unto your servants that which is just,' +just labour, and just wages, 'knowing that ye also have a master +in heaven' (Col 4:1). + +As servants may be circumvented at their coming into their labour, +so also they may be at their going out: which is done by masters +that either change their wages, like heathenish Laban, (Gen 31:7). +or by keeping it back, like those against whom God will be a swift +witness (Mal 3:5). + +5. Take heed that thou make not a gain of thy place, because thou +art gracious, or livest conveniently for the means of grace. 11 + +Servants that are truly godly they care not how cheap they serve +their masters, provided they may get into godly families, or where +they may be convenient for the word. But now, if a master or mistress +should take this opportunity to make a prey of their servants, this +is abominable, this is making a gain of godliness, and merchandise +of the things of God, and of the soul of thy brother (1 Tim 6:5). + +I have heard some poor servants say, That in some carnal families +they have had more liberty to God's things, and more fairness of +dealing, than among professors. But this stinketh. And as Jacob +said concerning the cruelty of his two sons, so may I say of such +masters, they make religion stink before the inhabitants of the +land (Gen 34:30). + +In a word, learn of the Lord Jesus to carry yourselves well to +your servants, that your servants also may learn something of the +kindness of Christ by your deportment to them. Servants are goers +as well as comers; take heed that thou give them no occasion to +scandal the gospel when they are gone, for what they observed thee +unrighteously to do when they were with thee. Then masters carry +it rightly toward their servants, when they labour both in word +and life to convince them that the things of God are the one thing +necessary. That which servants are commanded to do, touching their +fear, their singleness of heart, their doing what they do as to +the Lord, and not to men; the master is commanded to do the same +things unto them. (Eph 6:6-9). + +THE DUTY OF WIVES. But passing the master of the family, I shall +speak a word or two to those that are under him. + +And, first, to the wife: The wife is bound by the law to her husband, +so long as her husband liveth (Rom 7:2). Wherefore she also hath +her work and place in the family, as well as the rest. + +Now there are these things considerable in the carriage of a wife +toward her husband, which she ought conscientiously to observe. + +First, That she look upon him as her head and lord. 'The head of +the woman is the man' (1 Cor 11:3). And so Sarah called Abraham +lord (1 Peter 3:6). + +Second, She should therefore be subject to him, as is fit in the +Lord. The apostle saith, 'That the wife should submit herself to +her husband, as to the Lord' 12 (1 Peter 3:1; Col 3:18; Eph 5:22). +I told you before, that if the husband doth walk towards his wife +as becomes him, he will therein be such an ordinance of God to +her, besides the relation of a husband, that shall preach to her +the carriage of Christ to his church. And now I say also, that the +wife, if she walk with her husband as becomes her, she shall preach +the obedience of the church to her husband. 'Therefore as the church +is subject unto Christ, so let the wives be to their own husbands +in everything' (Eph 5:24). Now for thy performing of this work, +thou must first shun these evils. + +1. The evil of a wandering and a gossiping spirit; this is evil +in the church, and is evil also in a wife, who is the figure of a +church. Christ loveth to have his spouse keep at home; that is, to +be with him in the faith and practice of his things, not ranging +and meddling with the things of Satan; no more should wives be given +to wander and gossip abroad. You know that Proverbs 7:11 saith, +'She is loud and stubborn; her feet abide not in her house.' Wives +should be about their own husbands' business at home; as the +apostle saith, Let them 'be discreet, chaste, keepers at home, +good, obedient to their own husbands.' And why? Because otherwise +'the word of God will be blasphemed' (Titus 2:5). + +2. Take heed of an idle, talking, or brangling tongue. This also is +odious, either in maids or wives, to be like parrots, not bridling +their tongue; whereas the wife should know, as I said before, +that her husband is her lord, and is over her, as Christ is over +the church. Do you think it is seemly for the church to parrot it +against her husband? Is she not to be silent before him, and to +look to his laws, rather than her own fictions? Why so, saith the +apostle, ought the wife to carry it towards her husband? 'Let the +woman,' saith Paul, 'learn in silence with all subjection. But I +suffer not a woman to teach, nor to usurp authority over the man, +but to be in silence' (1 Tim 2:11, 12). It is an unseemly thing +to see a woman so much as once in all her lifetime to offer to +overtop her husband; she ought in everything to be in subjection +to him, and to do all she doth, as having her warrant, licence, and +authority from him. And indeed here is her glory, even to be under +him, as the church is under Christ: Now 'she openeth her mouth with +wisdom, and in her tongue is the law of kindness' (Prov 31:26). + +3. Take heed of affecting immodest apparel, or a wanton gait; this +will be evil both abroad and at home; abroad, it will not only give +ill example, but also tend to tempt to lust and lasciviousness; +and at home it will give an offence to a godly husband, and be +cankering to ungodly children, &c. Wherefore, as saith the apostle, +Let women's apparel be modest, as becometh women professing +godliness, with good works, 'not with broidered hair, or gold, or +pearls, or costly array' (1 Tim 2:9, 10). And as it is said again, +'Whose adorning, let it not be that outward adorning of plaiting +the hair, and of wearing of gold, or of putting on of apparel: +But let it be the hidden man of the heart, in that which is not +corruptible, even the ornament of a meek and quiet spirit, which is +in the sight of God of great price. For after this manner in the old +time the holy women also, who trusted in God, adorned themselves, +being in subjection unto their own husbands' (1 Peter 3:3-5). + +But yet, do not think that by the subjection I have here mentioned, +that I do intend women should be their husbands' slaves. Women are +their husbands' yokefellows, their flesh and their bones; and he +is not a man that hateth his own flesh, or that is bitter against +it (Eph 5:29). Wherefore, let every man 'love his wife even +as himself; and the wife see that she reverence her husband' (Eph +5:33). The wife is master next her husband, and is to rule all in +his absence; 13 yea, in his presence she is to guide the house, +to bring up the children, provided she so do it, as the adversary +have no occasion to speak reproachfully (1 Tim 5:10, 13). 'Who can +find a virtuous woman? for her price is far above rubies. A gracious +woman retaineth honour:' and guideth her affairs with discretion +(Prov 31:10; 11:16; 12:4). + +Object. + +But my husband is an unbeliever; what shall I do? + +Answer. + +If so, then what I have said before lieth upon thee with an engagement +so much the stronger. For, 1. Thy husband being in this condition, +he will be watchful to take thy slips and infirmities, to throw them +as dirt in the face of God and thy Saviour. 2. He will be apt to +make the worst of every one of thy words, carriages, and gestures. +3. And all this doth tend to the possessing his heart with more +hardness, prejudice, and opposition to his own salvation; wherefore, +as Peter saith, 'ye wives, be in subjection to your husbands; +that, if any obey not the word, they may also without the word be +won by the conversation of the wives; while they behold your chaste +conversation, coupled with fear' (1 Peter 3:1, 2). Thy husband's +salvation or damnation lieth much in thy deportment and behaviour +before him; wherefore, if there be in thee any fear of God, or +love to thy husband, seek, by a carriage full of meekness, modesty, +and holiness, and a humble behaviour before him, to win him to the +love of his own salvation; and by thus doing, how 'knowest thou, +O wife, whether thou shalt save thy husband?' (1 Cor 7:16). + +Object. + +But my husband is not only an unbeliever, but one very froward, +peevish, and testy, yea, so froward, &c., that I know not how to +speak to him, or behave myself before him. + +Answer. + +Indeed there are some wives in great slavery by reason of their +ungodly husbands; and as such should be pitied, and prayed for; +so they should be so much the more watchful and circumspect in all +their ways. + +1. Therefore be thou very faithful to him in all the things of this +life. + +2. Bear with patience his unruly and unconverted behaviour; thou +art alive, he is dead; thou art principled with grace, he with +sin. Now, then, seeing grace is stronger than sin, and virtue than +vice; be not overcome with his vileness, but overcome that with thy +virtues (Rom 12:21). It is a shame for those that are gracious to +be as lavishing in their words, &c., as those that are graceless: +They that are 'slow to wrath are of great understanding; but they +that are hasty of spirit, exalteth folly' (Prov 14:29). + +3. Thy wisdom, therefore, if at any time thou hast a desire to speak +to thy husband for his conviction, concerning anything, either good +or evil, it is to observe convenient times and seasons: There is +'a time to keep silence, and a time to speak' (Eccl 3:7). Now for +the right timing thy intentions, + +(1.) Consider his disposition; and take him when he is farthest off +of those filthy passions that are thy afflictions. Abigail would +not speak a word to her churlish husband till his wine was gone +from him, and he in a sober temper (1 Sam 25:36, 37). The want of +this observation is the cause why so much is spoken, and so little +effected. 14 + +(2.) Take him at those times when he hath his heart taken with +thee, and when he showeth tokens of love and delight in thee. Thus +did Esther with the king her husband, and prevailed (Ester 5:3, 6; +7:1, 2). + +(3.) Observe when convictions seize his conscience, and then follow +them with sound and grave sayings of the Scriptures. Somewhat like +to this dealt Manoah's wife with her husband (Judg 13:22, 23). Yet +then, + +(a) Let thy words be few. + +(b) And none of them savouring of a lording it over him; but speak +thou still as to thy head and lord, by way of entreaty and beseeching. + +(c) And that in such a spirit of sympathy, and bowels of affection +after his good, that the manner of thy speech and behaviour in +speaking may be to him an argument that thou speakest in love, as +being sensible of his misery, and inflamed in thy soul with desire +after his conversion. + +(d) And follow thy words and behaviour with prayers to God for his +soul. + +(e) Still keeping thyself in a holy, chaste, and modest behaviour +before him. + +Object. + +But my husband is a sot, a fool, and one that hath not wit enough +to follow his outward employment in the world. + +Answer. + +1. Though all this be true, yet thou must know he is thy head, thy +lord, and thy husband. + +2. Therefore thou must take heed of desiring to usurp authority over +him. He was not made for thee; that is, for thee to have dominion +over him, but to be thy husband, and to rule over thee (1 Tim 2:12; +1 Cor 11:3, 8). + +3. Wherefore, though in truth thou mayest have more discretion than +he, yet thou oughtest to know that thou, with all that is thine, +is to be used as under thy husband; even 'every thing' (Eph 5:24). +Take heed therefore, that what thou dost goes not in thy name, but +his; not to thy exaltation, but his; carrying all things so, by thy +dexterity and prudence, that not one of thy husband's weaknesses +be discovered to others by thee: 'A virtuous woman is a crown to +her husband: but she that maketh ashamed, is as rottenness in his +bones.' For then, as the wise man sayeth, 'she will do him good +and not evil, all the days of her life' (Prov 12:4; 31:12). + +4. Therefore act, and do still, as being under the power and +authority of thy husband. + +Now touching thy carriage to thy children and servants. Thou art +a parent, and a mistress, and so thou oughtest to demean thyself. +And besides, seeing the believing woman is a figure of the church, +she ought, as the church, to nourish and instruct her children, +and servants, as the church, that she may answer in that particular +also; and truly, the wife being always at home, she hath great +advantage that way; wherefore do it, and the Lord prosper your +proceeding. + +DUTIES OF CHILDREN TO PARENTS. + +There lieth also a duty upon children to their parents, which +they are bound both by the law of God and nature conscientiously +to observe: 'Children, obey your parents in the Lord: for this is +right.' And again, 'Children, obey your parents in all things; for +this is well pleasing unto the Lord' (Eph 6:1; Col 3:20). + +There are these general things in which children should show forth +that honour that is due to their parents from them. + +First, They should always count them better than themselves. I +observe a vile spirit among some children, and that is, they are +apt to look over their parents, and to have slighting and scornful +thoughts of them. This is worse than heathenish; such an one hath +got just the heart of a dog or a beast, that will bite those that +begot them, and her that brought them forth. + +Object. + +But my father, &c., is now poor, and I am rich, and it will be a +disparagement, or at least a hinderance to me, to show that respect +to him as otherwise I might. + +Answer. + +I tell thee thou arguest like an atheist and a beast, and standest +in this full flat against the Son of God (Mark 7:9-13). Must a +gift, and a little of the glory of the butterfly, make thee that +thou shalt not do for, and honour to, thy father and mother? 'A wise +son maketh a glad father: but a foolish man despiseth his mother' +(Prov 15:20). Though thy parents be never so low, and thou thyself +never so high, yet he is thy father, and she thy mother, and they +must be in thy eye in great esteem: 'The eye that mocketh at his +father, and despiseth to obey his mother, the ravens of the valley +shall pick it out, and the young eagles shall eat it' (Prov 30:17). + +Second, Thou oughtest to show thy honour to thy parents, by a +willingness to help them with such necessaries and accommodations +which they need. 'If anyhave children or nephews, let them learn to +show piety 15 at home, and to requite their parents:' saith Paul, +'for that is good and acceptable before God' (1 Tim 5:4). And this +rule Joseph observed to his poor father, though he himself was next +the king in Egypt (Gen 47:12; 41:39-44). + +But mark, let them 'requite their parents.' There are three things +for which, as long as thou livest, thou wilt be a debtor to thy +parents. + +1. For thy being in this world. They are they from whom, immediately +under God, thou didst receive it. + +2. For their care to preserve thee when thou wast helpless, and +couldst neither care for, nor regard thyself. + +3. For the pains they have taken with thee to bring thee up. Until +thou hast children of thy own, thou wilt not be sensible of the +pains, watchings, fears, sorrow, and affliction, that they have +gone under to bring thee up; and when thou knowest it, thou wilt +not easily yield that thou has recompensed them for thy favour to +thee. How often have they sustained [thee in] thy hunger, clothed +thy nakedness? What care have they taken that thou mightest have +wherewith to live and do well when they were dead and gone? They +possibly have spared it from their own belly and back for thee, and +have also impoverished themselves, that thou mightest live like a +man. 16 All these things ought duly, and like a man, to be considered +by thee; and care ought to be taken on thy part to requite them. +The Scripture saith so, reason saith so, and there be none but dogs +and beasts that deny it. It is the duty of parents to lay up for +their children; and the duty of children to requite their parents. + +Third, Therefore show, by all humble and son-like carriage, that +thou dost to this day, with thy heart, remember the love of thy +parents. Thus much for obedience to parents in general. + +Again, if thy parents be godly, and thou wicked, as thou art, if +thou hast not a second work or birth from God upon thee, then thou +art to consider, that thou art more strongly engaged to respect and +honour thy parents, not now only as a father in the flesh, but as +godly parents; thy father and mother are now made of God thy teachers +and instructors in the way of righteousness. Wherefore, to allude +to that of Solomon, 'My son, keep thy father's commandment, and +forsake not the law of thy mother; bind them continually upon thine +heart, and tie them about thy neck' (Prov 6:20, 21). + +Now, to provoke thee hereto, consider, + +1. That this hath been the practice always of those that are and +have been obedient children; yea, of Christ himself to Joseph and +Mary, though he himself was God blessed for ever (Luke 2:51). + +2. Thou hast also the severe judgments of God upon those that have +been disobedient, to awe thee. As, (1.) Ishmael, for but mocking +at one good carriage of his father and mother, was both thrust out +of his father's inheritance and the kingdom of heaven, and that +with God's approbation (Gen 21:9-14; Gal 4:30). (2.) Hophni and +Phinehas, for refusing the good counsel of their father, provoked +the great God to be their enemy: 'They hearkened not unto the voice +of their father, because the Lord would slay them' (1 Sam 2:23-25). +(3.) Absalom was hanged, as I may say, by God himself, for rebelling +against his father (2 Sam 18:9). + +Besides, little dost thou know how heart-aching a consideration it +is to thy parents, when they do but suppose thou mayest be damned! +How many prayers, sighs, and tears, are there wrung from their +hearts upon this account? Every miscarriage of thine goeth to their +heart, for fear God should take an occasion thereat to shut thee +up in hardness for ever. How did Abraham groan for Ishmael? 'O,' +saith he, to God, 'that Ishmael might live before thee!' (Gen +17:18). How was Isaac and Rebecca grieved for the miscarriage of +Esau? (Gen 26:34, 35). And how bitterly did David mourn for his +son, who died in his wickedness? (2 Sam 18:32, 33). + +Lastly, And can any imagine, but that all these carriages of thy +godly parents, will be to thee the increase of thy torments in +hell, if thou die in thy sins notwithstanding? + +Again, if thy parents, and thou also, be godly, how happy a thing +is this? How shouldest thou rejoice, that the same faith should +dwell both in thy parents and thee? Thy conversion, possibly, is +the fruits of thy parents' groans and prayers for thy soul; and +they cannot choose but rejoice; do thou rejoice with them. It is +true, in the salvation of a natural son, which is mentioned in the +parable: 'This my son was dead, and is alive again; he was lost, and +is found. And they began to be merry' (Luke 15:24). Let therefore +the consideration of this, that thy parents have grace, as well as +thee, engage thy heart so much the more to honour, reverence, and +obey them. + +Thou art better able now to consider the pains and care that thy +friends have been at, both for thy body and soul; wherefore strive +to requite them. Thou hast strength to answer in some measure the +command: wherefore do not neglect it. It is a double sin in a gracious +son not to remember the commandment, yea, the first commandment +with promise (Eph 6:1, 2). Take heed of giving thy sweet parents +one snappish word, or one unseemly carriage. Love them because they +are thy parents, because they are godly, and because thou must be +in glory with them. + +Again, if thou be godly, and thy parents wicked, as often it sadly +falls out; then, + +1. Let thy bowels yearn towards them; it is thy parents that are +going to hell! + +2. As I said before to the wife, touching her unbelieving husband, +so now I say to thee, Take heed of a parroting tongue: speak to +them wisely, meekly, and humbly; do for them faithfully without +repining; and bear, with all child-like modesty, their reproaches, +their railing, and evil speaking. Watch fit opportunities to lay +their condition before them. O! how happy a thing would it be, +if God should use a child to beget his father to the faith! Then +indeed might the father say, With the fruit of my own bowels hath +God converted my soul. The Lord, if it be his will, convert our +poor parents, that they, with us, may be the children of God. 17 + +CONCERNING SERVANTS. + +Servants also, they have a work to do for God, in their place and +station among men. + +The apostles assert masters under a threefold consideration. First, +The believing master. Second, The unbelieving master. Third, The +froward master. + +For all which, servants are furnished with counsel and advice in +the word, for the demeaning of themselves, under each of them. + +But before I speak in particular to any of these, I will in general +show you the duty of servants. + +1. Thou art to look upon thyself as thou art; that is, as a servant, +not a child, nor a wife; thou art inferior to these; wherefore +count thyself under them, and be content with that station. 'For +three things the earth is disquieted, and for four which it cannot +bear.' One is 'a servant when he reigneth' (Prov 30:21, 22). It is +out of thy place, either to talk or do, as one that reigneth. + +2. Consider, that thou being a servant, what is under thy hand is +not thy own but thy master's. Now, because it is not thy own thou +oughtest not to dispose of it; but because it is thy master's, +thou oughtest to be faithful. Thus it was with Joseph (Gen 39:8, +9). But if thou do otherwise, know that thou shalt receive of God +for the wrong that thou dost; and there is with God 'no respect of +persons' (Col 3:25). Wherefore, + +3. Touching thy work and employment, thou art to do it as unto the +Lord, and not for man; and, indeed, then servants do their business +as becomes them, when they do all in obedience to the Lord, as knowing +that the place in which they now are, it is the place where Christ +hath put them, and in which he expecteth they should be faithful. +'Servants,' saith Paul, 'be obedient to them that are your +master's,--with fear and trembling, in singleness of your heart +as unto Christ; not with eye-service, as men-pleasers; but as the +servants of Christ, doing the will of God from the heart' (Eph 6:5, +6). + +Observe a little the word of God to servants. 1. Servants must +be obedient; yet, 2. Not with that obedience that will serve man +only. Servants must have their eye on the Lord, in the work they do +for their masters. 3. That their work in this service is the will +and ordinance of God. From which I conclude, that thy work in +thy place and station, as thou art a servant, is as really God's +ordinance, and as acceptable to him, in its kind, as is preaching, +or any other work, for God; and that thou art as sure to receive a +reward for thy labour, as he that hangs or is burnt for the gospel. + +Wherefore, saith the apostle to servants, 'Whatsoever ye do, do +it heartily, as to the Lord, and not unto men, knowing that of the +Lord ye shall receive the reward of the inheritance; for ye serve +the Lord Christ' (Col 3:23, 24). And now touching the three sorts +of masters mentioned before. + +First, For the believing master; saith Paul, 'They that have believing +masters, let them not despise them, because they are brethren; but +rather do them service, because they are faithful and beloved, and +partakers, with the servants, 'of the' heavenly 'benefit' (1 Tim +6:2). Servants, if they have not a care of their hearts, will be +so much in the consideration of the relation that is betwixt their +masters and they, as brethren, that they will forget the relation +that is between them as masters and servants. Now, though they +ought to remember the one, yet let them take heed of forgetting +the other. Know thy place, as a servant, while thou considerest that +thy master and thee are brethren, and do thy work for him faithfully, +humbly, and with meekness, because he is a master faithful and +beloved, and partaker of the heavenly benefit. 'If any man teach +otherwise,' saith the apostle Paul, 'and consent not to wholesome +words, even the words of our Lord Jesus Christ, and to the doctrine +which is according to godliness; he is proud, knowing nothing, but +doting about questions, and strifes of words; whereof cometh envy, +strife, railings, evil surmisings, perverse disputings of men of +corrupt minds, and destitute of the truth, supposing that gain is +godliness: from such withdraw thyself' (1 Tim 6:3-5). + +Second, For the unbelieving masters, for of them Paul speaks in the +first verse of the 6th of Timothy, 'Let as many servants,' saith +he, 'as are under the yoke count their own masters worthy of all +honour, that the name of God and his doctrine be not blasphemed.' +Servants living with unbelieving masters, are greatly engaged to +be both watchful, faithful, and trusty. Engaged, I say, 1. From +the consideration of the condition of their master; for he being +unbelieving, will have an evil eye upon thee, and upon thy doings, +and so much the more because thou professest. As in the case of +Saul and David (1 Sam 18:8, 9 &c). 2. Thou art engaged because of +the profession thou makest of the word of God; for by thy profession +thou dost lay both God and his word before thy master, and he +hath no other wit but to blaspheme them, if thou behave thyself +unworthily. Wherefore Paul bids Titus 'exhort servants to be obedient +to their own masters, and to please them well in all things, not +answering again;' not giving parroting answers, or such as are cross +or provoking, not purloining, but showing all good fidelity, that +they may adorn the doctrine of God our Saviour in all things' +(Titus 2:9, 10). That servant, who in an unbeliever's family doth +his work before God, as God's ordinance, he shall adorn the doctrine +of God, if not save his master by so doing; but if he doth otherwise, +he shall both stumble the unbeliever, dishonour God, offend the +faithful, and bring guilt upon his own soul. + +Third, For the froward master, though I distinguish him from the +unbeliever, yet it is not because he may not be such, but because +every unbeliever doth not properly go under that name. Now with +this froward and peevish fellow, thou art to serve as faithfully +for the time thou standest bound, as with the most pleasant and +rational master in the world: 'Servants,' saith Peter, 'be subject +to your masters with all fear; not only to the good and gentle, but +also to the froward' (1 Peter 2:18). And if thy peevish master will +still be froward, either out of spite to thy religion, or because +he is without reason concerning thy labour thou to the utmost of +thy power labouring faithfully God then reckoneth thee a sufferer +for well-doing, as truly as if thou wert called upon the stage +of this world before men, for the matters of thy faith. Wherefore +Peter adds this encouragement to servants, to the exhortation he +gave them before: 'This is thank worthy,' saith he, 'if a man for +conscience toward God endure grief, suffering wrongfully. For what +glory is it, if when ye be buffeted for your faults, ye shall take +it patiently? But if when ye do well, and suffer for it, ye take +it patiently, this is acceptable with God' (1 Peter 2:19, 20). +Wherefore be comforted concerning thy condition, with considering +that God looks upon thee, as on Jacob in the family of Laban; and +will right all thy wrongs, and recompense thee for thy faithful, +wise, and godly behaviour, before, and in the service of thy froward +master. Wherefore, be patient, I say, and abound in faithfulness +in thy place and calling, till God make a way for thy escape from +this place; and when thou mayest be made free, use it rather (1 +Cor 7:21). + +DUTIES OF NEIGHBOURS EACH TO OTHER. + +Having thus in few words showed you what is duty under your several +relations, I shall now at last speak, in a word or two, touching +good neighbourhood, and then draw towards a conclusion. Touching +neighbourhood, there are these things to be considered and practised, +if thou wilt be found in the practical part of good neighbourhood. + +First, Thou must be of a good and sound conversation in thy own +family, place, and station, showing to all, the power that the +gospel and the things of another world hath in thy heart, 'That ye +may be blameless, and harmless, the sons of God, without rebuke, +in the midst of a crooked and perverse nation, among whom ye shine +as lights in the world' (Phil 2:15, 16). + +Second, As persons must be of good behavior at home, that will be +good neighbours, so they must be full of courtesy and charity to them +that have need about them (Luke 10:36, 37). Right good neighbourhood +is for men readily to communicate, as of their spirituals, so of +their temporalities, as food, raiment, and help to those that have +need; to be giving to the poor as thou seest them go by thee, or +to inquire after their condition, and according to thy capacity to +send unto them (Job 31:15-17, &c). + +Third, Thou must be always humble and meek among them, as also grave +and gracious; not light and frothy, but by thy words and carriage +ministering 'grace to the hearers' (Eph 4:29). Thus also Job honoured +God among his neighbours (Job 29:6-12). + +Fourth, Thy wisdom will be, rightly to discountenance sin, and to +reprove thy neighbour for the same (Lev 19:17), denying thyself in +some things, for the preventing an injury to thy neighbour, that +thou mayest please him for his edification (Rom 15:2). + +Fifth, If thou wouldest be a good neighbour, take heed of thy tongue +upon two accounts. + +1. That thou with it give no offensive language to thy neighbour, +to the provoking of him to anger. Bear much, put up wrongs, and +say little: 'It is an honour for a man to cease from strife: but +every fool will be meddling' (Prov 20: 3). And again, 'He loveth +transgression that loveth strife' (Prov 17:19). + +2. And as thou shouldest take heed that thou be not the original +of contention and anger, so also take heed that thou be not +an instrument to beget it between parties, by tale-bearing and +a gossiping spirit: 'He that passeth by, and meddleth with strife +belonging not to him, is like one that taketh a dog by the ears. As +coals are to burning coals, and wood to fire; so is a contentious +man to kindle strife' (Prov 26:17-21). I do observe two things very +odious in many professors; the one is a head-strong and stiff-necked +spirit, that will have its own way; and the other is, a great deal +of tattling and talk about religion, and but a very little, if +anything, of those Christian deeds that carry in them the cross of +a Christian in the doing thereof, and profit to my neighbour. + +(1.) When I say a head-strong and stiff-necked spirit, I mean, +they are for pleasing themselves and their own fancies, in things +of no weight, though their so doing be as the very slaughter-knife +to the weak conscience of a brother or neighbour. Now this is +base. A Christian, in all such things as intrench not the matters +of faith and worship, should be full of self-denial, and seek to +please others rather than themselves; 'Give none offence--to the +Jews, nor to the 18 Greeks, nor to the church of God:--not seeking +mine own profit, but the profit of many, that they may be saved' +(1 Cor 10:32, 33). + +(2.) And the second is as bad, to wit, when professors are great +prattlers and talkers, and disputers, but do little of anything +that bespeaketh love to the poor, or self-denial in outward things. +Some people think religion is made up of words; a very wide mistake! +Words without deeds is but a half-faced religion: 'Pure religion, +and undefiled before God and the Father is this, To visit the +fatherless and widows in their affliction, and to keep himself +unspotted from the world' (James 1:27). Again, 'If a brother or +sister be naked, and destitute of daily food, and one of you say +unto them, Depart in peace, be warmed and filled,' which are very +fine words, yet if you 'give them not those things that are needful +to the body, what doth it profit?' (James 2:15, 16). + +[Sins which interfere with the duties of Christian Brotherhood and +Civil Neighbourhood.] + +Now then, before I go any farther, I will here take an occasion to +touch a little upon those sins that are so rife in many professors +in this day: and they are, covetousness, pride, and uncleanness. +I would speak a word to them in this place, the rather because +they are they which spoil both Christian brotherhood, and civil +neighbourhood, in too great a measure. + +OF COVETOUSNESS. + +First, For Covetousness. + +1. Covetousness; it is all one with desire; he that desires, covets, +whether the thing he desires be evil or good. Wherefore that which +is called coveting, in Exodus 20:17, is called desire, in Deuteronomy +5:21. As the apostle also saith, 'I had not known lust, except the +law had said, Thou shalt not covet' (Rom 7:7). That is, I had not +known lust to be a sin, unless the law had forbid it. Wherefore, +though lawful desires are good (1 Cor 12:31), and to be commended, +yet covetousness, as commonly understood, is to be fled from, and +abhorred, as of the devil. + +2. Covetousness, or evil desire, it is the first mover, and giveth +to every sin its call, as I may say, both to move and act; as was +said before, the apostle had not known sin, except the law had +said, Thou shalt not desire or covet; for where there is no desire +to sin, there appears no sin. + +3. Therefore covetousness carrieth in it every sinwe speak of sins +against the second tableeven as a serpent carrieth her young ones +in her belly. This the scripture affirms, where it saith, 'Thou +shalt not covet thy neighbour's wife, nor his man-servant, nor his +maid-servant, nor his ox, nor his ass, nor anything that is thy +neighbour's' (Exo 20:17). Covetousness will meddle with anything. + +Now, there are in my mind at present these eight notes of +covetousness, which hinder good works, and a Christian coversation +among men, wherever they are harboured. + +(1.) When men, to whom God hath given a comfortable livelihood, +are yet not content therewith. This is against the apostle, where +he saith, 'Let your conversation be without covetousness; and be +content with such things as ye have: for he hath said, I will never +leave thee, nor forsake thee' (Heb 13:5). + +(2.) It is covetousness in the seller, that puts him to say of his +traffic, it is better than it is, that he may heighten the price of +it; and covetousness in the buyer, that prompts him to say worse +of a thing than he thinks in his conscience it is, and that for +an abatement of a reasonable price. This is that which the apostle +forbids under the name of defraud, 1 Corinthians 6:8, and that +which Solomon condemns (Prov 20:14). + +(3.) It is through covetousness that men think much of that which +goeth beside their own mouth, though possibly it goeth to those +that have more need than themselves, and also that better deserve +it than they. + +(4.) It argueth covetousness, when men will deprive themselves, +and those under them, of the privileges of the gospel, for more of +this world; and is condemned by Christ (Luke 14:18-20). + +(5.) It argueth covetousness, when men that have it, can go by, +or hear of the poor, and shut up their bowels and compassions from +them (1 John 3:17). + +(6.) Also when men are convinced it is their duty to communicate to +such and such that have need, yet they defer it, and if not quite +forget it, yet linger away the time, as being loth to distribute +to the necessities of those in want. This is forbidden by the Holy +Ghost: 'Withhold not good from them to whom it is due, when it is +in the power of thine hand to do it.' Now, it is due from thee to +the poor, by the commandment of God, if they want, and thou hast +it; 'Say not unto thy neighbour, Go, and come again, and tomorrow +I will give; when thou hast it by thee' (Prov 3:27, 28). + +(7.) It argueth a greedy mind also, when, after men have cast in +their minds what to give, they then from that will be pinching and +clipping, and taking away; whereas the Holy Ghost saith, 'Every +man according as he purposeth in his heart, so let him give, not +grudgingly, or of necessity: for God loveth a cheerful giver' (2 +Cor 9:7). + +(8.) And lastly, It argueth a filthy greedy heart also, when a +man, after he hath done any good, then in his heart to repent, and +secretly wish that he had not so done, or at least, that he had +not done so much: this is to be weary of well-doing; (I speak now +of communicating,) and carrieth in it two evils, First, It spoileth +the work done. And, secondly, It, if entertained, spoileth the heart +for doing any more so. 'The vile person shall be no more called +liberal, nor the churl said to be bountiful,' for 'the liberal +deviseth liberal things; and by liberal things shall he stand' +(Isa 32:5, 8). Now then, to dissuade all from this poisonous sin, +observe, that above all sins in the New Testament, this is called +idolatry (Eph 5:5; Col 3:5). And therefore God's people should be +so far from being taken with it, that they should be much afraid of +the naming of it one among another, lest it should, as adulterous +thoughts, infect the heart, by the talking of it (Eph 5:3). + +Quest. + +But why is covetousness called idolatry? + +Answer. + +1. Because it engageth the very heart of man in it, to mind earthly +things; it gets our love, which should be set on God; and sets it +upon poor empty creatures; it puts our affections out of heaven, +where they should be, and sets them on earth, where they should +not be (Eze 33:31; Phil 3:18, 19; Col 3:1-3). Thus it changeth the +object on which the heart should be set, and setteth it on that on +which it should not. It makes a man forsake God, 'the fountain of +living waters,' and causeth him to hew to himself 'cisterns, broken +cisterns, that can hold no water' (Jer 2:11-13). For, + +2. It rejecteth the care, government, and providence of God towards +us, and causeth us to make of our care and industry a god, to whom, +instead of God, we fly continually, both for the keeping what we +have and for getting more. This was Israel's idolatry of old, and +the original of all her idolatrous practices. 'For their mother +hath played the harlot,' that is, committed idolatry: 'she that +conceived them hath done shamefully: for she said, I will go after +my lovers, that gave me my bread and my water, my wool and my flax, +mine oil and my drink' (Hosea 2:5). + +3. It disalloweth of God's way of disposing his creatures, and +would have them ordered and disposed of otherwise than his heavenly +wisdom seemeth meet; and hence ariseth all discontents about God's +dealing with us. Covetousness never yet said, It is the Lord, let +him do what he pleaseth; but is ever objecting, like a god, against +everything that goeth against it; and it is that which, like +a god, draweth away the heart and soul from the true God, and his +Son Jesus Christ: 'And he went away sorrowful; for he had great +possessions' (Matt 19:16-22). Now then, that which engageth the +heart, that rejecteth the providence of God, and that is for ordering +and disposing of things contrary to God, and for breaking with God +upon these terms, is idolatry; and all these do covetousness. 'The +wicked boasteth of his heart's desire, and blesseth the covetous, +whom the Lord abhorreth' (Psa 10:3). Now the way to remedy this +disease is, to learn the lesson which Paul had got by heart; to +wit, 'In whatsoever state you are, therewith to be content' (Phil +4:11). + +OF PRIDE. + +Second, I come, in the second place, to speak a word of pride, and +loftiness of heart and life. + +1. Pride, in general, it is that which causeth a man to think of +man and his things, above what is written (1 Cor 4:6). + +2. It hath its seat in the heart among these enormities, fornications, +adulteries, lasciviousness, murders, deceit, &c. (Mark 7:21-23) +and showeth itself in these following particulars. + +(1.) When you slight this or that person, though gracious; that +is, look over them, and shun them for their poverty in this world, +and choose rather to have converse with others, that possibly +are less gracious, because of their greatness in this world. This +the apostle James writes against, James 2:1-3, under the name of +partiality; 'for indeed the fruits of a puffed-up heart is to deal +in this manner with Christians' (1 Cor 4:6, 7). Now this branch of +pride floweth from ignorance of the vanity of the creature, and of +the worth of a gracious heart; wherefore get more of the knowledge +of these two, and this sprig will be nipped in the head, and you +will learn to condescend to men of low degree (Rom 12:16). + +(2.) It argues pride of heart, when men will not deny themselves in +things that they may, for the good and profit of their neighbours. +And it argueth now, that pride has got so much up into self-love +and self-pleasing, that they little care who they grieve or offend, +so they may have their way (Oba 12-15). + +(3.) It argueth pride of heart, when sober reproofs for sin, and +unbeseeming carriages, will not down with thee, but that rather +thou snuffest, and givest way to thy spirit to be peevish, and to +retain prejudice against those that thus reprove thee. Saith the +prophet, 'Hear ye, and give ear; be not proud: for the Lord hath +spoken.' That is, hear the reproofs of God for your sins, and break +them off by repentance; 'but if ye will not hear it, my soul shall +weep in secret for your pride,' &c. (Jer 13:15-17). So also in +Hosea, 'They will not frame their doings to turn unto their God: +for the spirit of whoredoms is in the midst of them, and they have +not know the Lord. And the pride of Israel doth testify to his face' +&c. (Hosea 5:4, 5). This argueth great senselessness of God, and +a heart greatly out of frame. + +(4.) It argueth pride also, when a reproof or admonition will not +down as well from the poorest saint, as from the greatest doctor; +and it argueth a glory in men, 1 Corinthians 3:21, and that they +would, that their faith should stand in their wisdom, and not 'in +the power of God;' that is, of naked truth 1 Corinthians 2:5. + +(5.) It argueth pride of heart, when a man that hath this or that +in his heart to do, in reference to God, but yet will slight a sober +asking counsel and direction of God in this matter: 'The wicked, +through the pride of his countenance, will not seek after God,' +saith David (Psa 10:4). + +(6.) It argueth pride of heart, when persons are tickled with +thoughts of their own praise, that secretly lust after it; that +think of themselves and others above what is written; which those +do who do not acknowledge that man in his best estate is altogether +vanity: but such kind of people have forgot the exhortation, 'Be +not high-minded, but fear:' (Rom 11:20). And also, That there is +a knowledge that puffeth up, and edifieth neither themselves nor +others (1 Cor 8:1, 2). Wherefore, to such the apostle saith, Be +'not desirous of vain-glory,' but in lowliness of mind 'let each +esteem others better than themselves' (Phil 2:3; Gal 5:26). + +Pride also there is in outward carriage, behaviour, and gesture, +which is odious for Christians to be tainted with; and this pride +is discovered by mincing words, a made carriage, and an affecting +the toys and baubles that Satan, and every lightheaded fool bringeth +into the world. As God speaketh of the daughters of Zion, 'they +walk with stretched forth necks, and wanton eyes, mincing as they +go, and making a tinkling with their feet' (Isa 3:16). A very +unhandsome carriage for a people that profess godliness, and that +use to come before God to confess their sins, and to bemoan themselves +for what they have done. How can a sense of thy own baseness, of +the vileness of thy heart, and of the holiness of God, stand with +such a carriage? Dost thou see the vileness of thy heart, the +fruit of sin? And art thou afflicted with that disagreement that +is between God and thy heart, that layest the reins on the neck of +thy lusts, and lettest them run whither they will? Be not deceived, +pride ariseth from ignorance of these things (1 Tim 6:3, 4). A sense +of my vileness, of what I have deserved, and of what continually +in my heart opposeth God, cannot stand with a foolish, light, and +wanton carriage: thou wilt then see there is other things to mind +than to imitate the butterfly. Alas, all these kind of things are +but a painting the devil, and a setting a carnal gloss upon a castle +of his; thou art but making gay the spider: is thy heart ever the +sounder for thy fine gait, they mincing words, and thy lofty looks? +Nay, doth not this argue, that thy heart is a rotten, cankered, +and besotted heart? Oh! that God would but let thee see a little +of thy own inside, as thou hast others to behold thy outside: thou +painted sepulchre, thou whited wall, will these things be found +virtues in the day of God? Or, is this the way that thou takest to +mortify sin? 'An high look, and a proud heart, the plowing of the +wicked, is sin' (Prov 21:4). Pride is the ringleader of the seven +abominations that the wise man nameth, Proverbs 6:16, 17, and is +that above all that causeth to fall into the condemnation of the +devil (1 Tim 3:6). + +OF ADULTERY OR UNCLEANNESS. + +Now I come in the last place to touch a word or two of adultery, +and then to draw towards a conclusion. Adultery, it hath its place +in the heart, among the rest of those filthinesses I mentioned +before (Mark 7:21, 22) of which sin I observe two things. + +1. That almost in every place where the apostle layeth down a +catalogue of wickednesses, he layeth down adultery, fornication, +and uncleanness in the front; as that in Mark 7:21, Romans 1:29, +1 Corinthians 6: 9, Galatians 5:19, Ephesians 5:3, 1 Thessalonians +4:3-5, Hebrews 12:16, James 2:11, 1 Peter 2:11, and 2 Peter 2:10. +From this I gather that the sin of uncleanness is a very predominant +and master sin, easy to overtake the sinner, as being one of the +first that is ready to offer itself on all occasions to break the +law of God. + +2. I observe that this sin is committed unawares to many, even so +soon as a man hath but looked upon a woman: 'I say unto you,' saith +Christ, 'that whosoever looketh on a woman to lust,' or desire, +'after her, he hath committed adultery with her already in his heart' +(Matt 5:28). This sin of uncleanness, I say, is a very taking sin; +it is natural above all sins to mankind; as it is most natural, +so it wants not tempting occasions, having objects for to look on +in every corner: wherefore there is need of a double and treble +watchfulness in the soul against it. It is better here to make a +covenant with our eyes, like Job (Job 31:1) than to let them wander +to God's dishonour, and our own discomfort. + +There are these three things which discover a man or woman too much +inclining to the uncleanness of their own hearts. + +(1.) The first is a wanton eye, or an eye that doth secretly +affect itself with such objects as are tickling of the heart with +the thoughts of immodesty and uncleanness. Isaiah calls this a +wanton eye: and Peter an eye full of adultery, that cannot cease +from sin (2 Peter 2:14; Isa 3:16). This is that also which Christ +calleth an evil eye, and John the lust of the flesh, and of the +eyes, and doth defile those who are not very watchful over their +own hearts (Mark 7:22; 1 John 2:16). This wanton eye is that which +the most holy saints should take heed of, because it is apt to seize +upon them also. When Paul bids Timothy beseech the young women to +walk as becomes the gospel, he bids him do it with all purity (1 Tim +5:1, 2). As, who should say, Take heed that while thou instructest +them to holiness, thou thyself be not corrupted with the lust of +thy eye. O how many souls, in the day of God, will curse the day +that ever they gave way to a wanton eye! + +(2.) The second thing that discovereth one much inclining to the +lusts of uncleanness, it is wanton and immodest talk; such as that +brazen-faced whore in the 7th of the Proverbs had, or such as they +in Peter, who allured 'through the lusts of the flesh, through +much wantonness, those that were clean escaped from them who live +in error' (2 Peter 2:18). 'Out of the abundance of the heart the +mouth speaketh,' wherefore if we be saints, let us take heed, as +of our eye, so of our tongue, and let not the lust of uncleanness, +or of adultery, be once named among us, 'named among us as becometh +saints' (Eph 5:3). Mark, 'Let it not be once named.' This implies, +that the lusts of uncleanness are devilishly taking, they will +both take the heart with eyes and tongue: 'Let it not be once named +among you,' &c. + +(3.) Another thing that bespeaks a man or woman inclining to +wantonness and uncleanness, it is an adorning themselves in light +and wanton apparel. The attire of an harlot is too frequently in +our day the attire of professors; a vile thing, and argueth much +wantonness and vileness of affections. If those that give way to +a wanton eye, wanton words, and immodest apparel, be not whores, +&c., in their hearts, I know not what to say. Doth a wanton eye +argue shamefacedness? Doth wanton talk argue chastity? And doth +immodest apparel, with stretched-out necks, naked breasts, a made +speech, and mincing gaits, &c., argue mortification of lusts? If +any say, that these things may argue pride as well as carnal lusts; +well, but why are they proud? Is it not to trick up the body? And +why do they with pride trick up the body, if it be not to provoke +both themselves and others to lusts? God knoweth their hearts +without their outsides: and we know their hearts by their outsides. + +My friends, I am here treating of good works, and persuading you to +fly those things that are hindrances to them: wherefore bear with +my plainness when I speak against sin. I would strike it through +with every word, because else it will strike us through with many +sorrows (1 Tim 6:9, 10). I do not treat of good works as if the +doing of them would save us, for we are justified by his grace, +according to the hope of eternal life; yet our sins and evil works +will lay us obnoxious to the judgments both of God and man. He +that walketh not uprightly, according to the truth of the gospel, +is like to have his peace assaulted often, both by the devil, the +law, death, and hell; yea, and is like to have God hide his face +from him also, for the iniquity of his covetousness (Isa 57:17). + +How can he that carrieth himself basely in the sight of men, think +he yet well behaveth himself in the sight of God? And if so dim +a light as is in man can justly count thee as a transgressor, how +shall thy sins be hid from him whose 'eye-lids try the children of +men?' (Psa 11:4). + +It is true, faith without works justifies us before God (Rom 3:28; +4:5): yet that faith that is alone, will be found to leave us +sinners in the sight both of God and man (James 2:18). And though +thou addest nothing to that which saveth thee by what thou canst +do, yet thy righteousness may profit the son of man; as also saith +the text: but if thou shalt be so careless as to say, What care I +for being righteous to profit others? I tell thee, that the love +of God is not in thee (Job 35:8; 1 John 3:17; 1 Cor 13:1-3). Walk +therefore in God's ways, and do them, for this is your wisdom and +your understanding in the sight of the nations, which shall hear +of all these statutes, and say, 'This great nation is a wise and +understanding people' (Deu 4:6). + +THIRD. Observe. Every believer should not only take heed that his +works be good, and so for the present do them, but should carefully +study to maintain them; that is, to keep in a continual exercise +of them. + +It is an easier matter to begin to do good, than it is to continue +therein; and the reason is, there is not so much of a Christian's +cross in the beginning of a work, as there is in a continual, +hearty, conscientious practice thereof. Therefore Christians have +need, as to be pressed to do good, so to continue the work. Man, by +nature, is rather a hearer than a doer, Athenian like, continually +listening after some new thing; seeing many things, but observing +nothing (Acts 17:20; Isa 42:20). It is observable, that after +Christ had divided his hearers into four parts, he condemned three +of them for fruitless hearers (Luke 8:5-8). O it is hard continuing +believing, continuing loving, continuing resisting all that opposeth; +we are subject to be weary of well-doing (Gal 6:9). To pluck out +right eyes, to cut off right hands and feet, is no pleasant thing +to flesh and blood; and yet none but these shall have the promise +of life; because none but these will be found to have the effectual +work of God's grace in their souls (Matt 18:8, 9): 'If ye continue +in my word, then are you my disciples' INDEED (Matt 24:13; John +8:31). And hence it is, that you find so many IFS in the Scripture +about men's happiness; as, 'if children, then heirs;' and 'if +ye continue in the faith;' and 'if we hold the beginning of our +confidence steadfast unto the end' (Rom 8:17; Col 1:23; Heb 3:14). +Not that their continuing in the way of God is the cause of the +work being right; but the work being right causeth the continuance +therein. As John saith in another place, 'They went out from us, +but they were not of us; for if they had been of us, [saith he] +they would, no doubt, have continued with us' (1 John 2:19). But +I say, where the work of God indeed is savingly begun, even there +is flesh, corruption, and the body of death to oppose it. Therefore +should Christians take heed, and look that against these opposites +they maintain a continual course of good works among men. + +Besides, as there is that in our own bowels that opposeth goodness, +so there is the tempter, the wicked one, both to animate these lusts, +and to join with them in every assault against every appearance +of God in our souls. And hence it is, that he is called the devil, +the enemy, the destroyer, and him that seeks continually to devour +us (1 Peter 5:8), I need say no more but this. He that will walk +like a Christian indeed, as he shall find it is requisite that he +continue in good works, so his continuing therein will be opposed; +if therefore he will continue therein, he must make it his business +to study how to oppose those that oppose such a life, that he may +continue therein. + +FOURTH. Now then to help in this, here fitly comes in the last +observation, to wit, That the best way both to provoke ourselves +and others to good works, it is to be often affirming to others the +doctrine of justification by grace, and to believe it ourselves. +'This is a faithful saying, and these things I will that thou +affirm constantly, that they which have believed in God, might be +careful to maintain good works' (Titus 3:8). + +I told you before, that good works must flow from faith: and now I +tell you, that the best way to be fruitful in them, is to be much +in the exercise of the doctrine of justification by grace; and they +both agree; for as faith animates to good works, so the doctrine of +grace animates faith. Wherefore, the way to be rich in good works, +it is to be rich in faith; and the way to be rich in faith is to +be conscientiously affirming the doctrine of grace to others, and +believing it ourselves. + +First, To be constantly affirming it to others. Thus Paul tells +Timothy, that if he put the brethren in mind of the truths of the +gospel, he himself should not only be a good minister of Christ, but +should be nourished up in the words of faith and of good doctrine +(1 Tim 4:6). It is the ordinance of God, that Christians should +be often asserting the things of God each to others; and that by +their so doing they should edify one another (Heb 10:24, 25;1 Thess +5:11). + +The doctrine of the gospel is like the dew and the small rain that +distilleth upon the tender grass, wherewith it doth flourish, and +is kept green (Deu 32:2). Christians are like the several flowers +in a garden, that have upon each of them the dew of heaven, which +being shaken with the wind, they let fall their dew at each other's +roots, whereby they are jointly nourished, and become nourishers +of one another. For Christians to commune savourly of God's matters +one with another, it is as if they opened to each other's nostrils +boxes of perfume.19 Saith Paul to the church at Rome, 'I long to +see you, that I may impart unto you some spiritual gift, to the end +ye may be established; that is, that I may be comforted together +with you, by the mutual faith both of you and me' (Rom 1:11, 12). +Christians should be often affirming the doctrine of grace, and +justification by it, one to another. + +Second, As they should be thus doing, so they should live in the +power of it themselves; they should by faith suck and drink in +this doctrine, as the good ground receiveth the rain; which being +done, forthwith there is proclaimed good works. Paul to the Colossians +saith thus, 'We give thanks to God and the Father of our Lord Jesus +Christ, praying always for you, since we heard of your faith in +Christ Jesus, and love to all the saints; for the hope which is +laid up for you in heaven, whereof ye heard before in the word of +the truth of the gospel, which is come unto you, as it is in all +the world, and bringeth forth fruit, as it doth also in you.' But +how long ago? Why, 'since the day ye heard it, [saith he,] and knew +the grace of God in truth' (Col 1:3-6). + +Apples and flowers are not made by the gardener; but are an effect +of the planting and watering. Plant in the sinner good doctrine, +and let it be watered with the word of grace; and as the effect +of that, there is the fruits of holiness, and the end everlasting +life (Rom 6:22). + +Good doctrine is the doctrine of the gospel, which showeth to men, +that God clotheth them with the righteousness of his Son freely, +and maketh him with all his benefits over to them; by which free +gift the sinner is made righteous before God; and because he is +so, therefore there is infused a principle of grace into the heart, +whereby it is both quickened, and bringing forth fruit (Rom 3:21-26; +1 Cor 1:30; 2 Cor 5:21; John 1:16). + +Now then, seeing good works do flow from faith, and seeing faith +is nourished by an affirming of the doctrine of the gospel, &c., +take here these few considerations from the doctrine of the gospel, +for the support of thy faith, that thou mayest be indeed fruitful +and rich in good works. + +Consider 1. The whole Bible was given for this very end, that thou +shouldest both believe this doctrine, and live in the comfort and +sweetness of it: 'For whatsoever things were written aforetime were +written for our learning, that we through patience and comfort of +the Scriptures might have hope' (Rom 15:4; John 20:31). + +Consider 2. That therefore every promise in the Bible is thine, to +strengthen, quicken, and encourage thy heart in believing. + +Consider 3. That there is nothing that thou dost, can so please God +as believing; 'The Lord taketh pleasure in them that fear him, in +those that hope in his mercy' (Psa 147:11). They please him, because +they embrace his righteousness, &c. + +Consider 4. That all the withdrawings of God from thee, are not +for the weakening, but for the trial of thy faith; and also, that +whatever he suffers Satan, or thy own heart to do, it is not to +weaken faith (Job 23:8-10; 1 Peter 1:7). + +Consider 5. That believing is that which will keep in thy view the +things of heaven and glory; and that at which the devil will be +discouraged, sin weakened, and thy heart quickened and sweetened +(Heb 11:27; James 4:7; 1 Peter 5:9; Eph 6:16; Rom 15:13). + +Consider lastly, By believing, the lover of God is kept with warmth +upon the heart, and that this will provoke thee continually to bless +God for Christ, for grace, for faith, hope, and all these things, +either in God, or thee, that doth accompany salvation (2 Cor 2:14; +Psa 103:1-3). + +Third, The doctrine of the forgiveness of sins received by faith, +will make notable work in the heart of a sinner, to bring forth +good works. But, Forasmuch as there is a body of death and sin +in every one that hath the grace of God in this world; and because +this body of death will be ever opposing that which is good, as +the apostle saith (Rom 7:21), therefore take these few particulars +further, for the suppressing that which will hinder a fruitful +life. + +1. Keep a continual watch over the wretchedness of thy own heart, +not to be discouraged at the sight of thy vileness, but to prevent +its wickedness; for that will labour either to hinder thee from +doing good works, or else will hinder thee in the doing thereof; +for evil is present with thee for both these purposes. Take heed +then, that thou do not listen to that at any time, but deny, though +with much struggling, the workings of sin to the contrary. + +2. Let this be continually before thy heart, that God's eye is +upon thee, and seeth every secret turning of thy heart, either to +or from him: 'All things are naked and opened unto the eyes of him +with whom we have to do' (Heb 4:13). + +3. If thou deny to do that good which thou oughtest, with what thy +God hath given thee; then consider, that though he love thy soul, +yet he can chastise; First, Thy inward man with such troubles, +that thy life shall be restless and comfortless. Secondly, And can +also so blow upon thy outward man, that all thou gettest shall be +put in a bag with holes (Psa 89:31-33; Hag 1:6). And set the case +he should licence but one thief among thy substance, or one spark +of fire among thy barns, how quickly might that be spent ill, and +against thy will, which thou shouldest have spent to God's glory, +and with thy will; and I tell thee further, that if thou want a heart +to do good when thou hast about thee, thou mayest want comfort in +such things thyself from others, when thine is taken from thee. +See Jude 1:6, 7. + +4. Consider, that a life full of good works is the only way, on +thy part, to answer the mercy of God extended to thee; God hath +had mercy on thee, and hath saved thee from all thy distresses; God +hath not stuck to give thee his Son, his Spirit, and the kingdom +of heaven. Saith Paul, 'I beseech you therefore by the mercies of +God, that ye present your bodies a living sacrifice, holy, acceptable +unto God, which is your reasonable service' (Rom 12:1; Matt 18:32, +33). + +5. Consider, that this is the way to convince all men, that the power +of God's things hath taken hold of thy heart I speak to them that +hold the head 20and say what thou wilt, if thy faith be not accompanied +with a holy life, thou shalt be judged a withered branch, a wording +professor, salt without savour, and as lifeless as a sounding brass, +and a tinkling cymbal (John 15; Matt 13:1 Cor 13:1, 2). For, say +they, show us your faith by your works, for we cannot see your +hearts (James 2:18). But I say on the contrary, if thou walk as +becomes thee who art saved by grace, then thou wilt witness in +every man's conscience, that thou art a good tree; now thou leavest +guilt on the heart of the wicked (1 Sam 24:16, 17). Now thou takest +off occasion from them that desire occasion; and now thou art clear +from the blood of all men (2 Cor 11:12; Acts 20:26, 31-35). This +is the man also that provoketh others to good works. The ear that +heareth such a man shall bless him; and the eye that seeth him +shall bear witness to him. 'Surely,' saith David, 'he shall not be +moved for ever: The righteous shall be in everlasting remembrance' +(Heb 10:24; Job 29:11; Psa 112: 6). + +6. Again, The heart that is fullest of good works, hath in it +at least room for Satan's temptations. And this is the meaning of +Peter, where he saith, 'Be sober, be vigilant;' that is, be busying +thyself in faith and holiness, 'because, your adversary the devil, +as a roaring lion, walketh about, seeking whom he may devour' (1 +Peter 5:8). 'He that walketh uprightly, walketh safely; and they +that add to faith, virtue; to virtue, knowledge; to knowledge, +temperance; to temperance, brotherly kindness; and to these charity; +and that abounds therein, he shall neither be barren nor unfruitful; +he shall never fall; but so an entrance shall be ministered to him +abundantly, into the everlasting kingdom of our Lord and Saviour +Jesus Christ' (2 Peter 1:5-10; Prov 10:9). + +7. The man who is fullest of good works, he is fittest to live and +fittest to die: 'I am now,' at any time, 'ready to be offered,' +saith fruitful Paul (2 Tim 4:6). Whereas he that is barren, he is +neither fit to live, nor fit to die: to die, he himself is convinced +he is not fit, and to live God himself saith he is not fit; 'cut +him down, why doth he cumber the ground?' (Luke 8:7). + +Lastly, Consider, to provoke thee to good works, thou shalt have +of God when thou comest to glory, a reward for everything thou dost +for him on earth. Little do the people of God consider, how richly +God will reward, what from a right principle and to a right end, +is done for him here; not a bit of bread to the poor, not a draught +of water to the meanest of them that belong to Christ, or the loss +of a hair of your head, shall in that day go without its reward +(Luke 14:13, 14; Matt 10:42). + +'For our light affliction,' and so all other pieces of self-denial, +'which is but for a moment, worketh for us a far more exceeding and +eternal weight of glory' (2 Cor 4:17). I tell thee, Christian, be +but rich in good works, and thou shalt have more than salvation; +thy salvation thou hast freely by grace through Christ, without +works (Eph 2:8-10), but now being justified and saved, and as the +fruits hereof, renewed by the Holy Ghost; after this, I say, thou +shalt be rewarded for every work that proved good; 'For God is not +unrighteous to forget your work and labour of love, which ye have +showed toward his name, in that ye have ministered to the saints, +and do minister' (Heb 6:10; 1 Cor 3:14). Moses counted the reward +that he was to have, for a short suffering with the people of +God, of greater worth than the treasures of Egypt, the smiles of +the king, or the honour of his kingdom (Heb 11:25-27). In a word, +let the disappointments that do, and shall most surely befall the +fruitless professors, provoke thee to look with all diligence to +thy standing. For, + +1. Such a one is but deceived and disappointed touching the work of +grace he supposeth to be in his heart; he thinks he is a Christian, +and hath grace, as faith, hope, and the like, in his soul, yet +no fruits of these things manifest themselves in him; indeed his +tongue is tipt with a talk and tattle of religion. Poor man, poor +empty man! Faith without works is dead; thy hope shall be as the +giving up of the ghost; thy gifts with which thy soul is possessed, +are but such as are common to reprobates; thou art therefore +disappointed; God reputes thee still but wicked, though thou comest +and goest to the place of the Holy (James 2:19, 20; Job 11:20; 1 +Cor 13:1-3). + +2. Therefore all thy joy and comfort must needs fall short of saving +comfort, and so leave thee in the suds notwithstanding; thy joy is +the joy of the Pharisees (John 5:35), and thy gladness as that of +Herod (Mark 6:20), and the longest time it can last, it is but a +Scripture-moment (Job 20:5). Alas! in all thy gladness and content +with thy religion, thou art but like the boy that plays with brass +instead of gold; and with counters instead of that which will go +for current coin. Thus, 'if a man think himself to be something when +he is nothing, he deceiveth [or disappoints] himself' (Gal 6:3). + +3. This is not all, but look thou certainly for an eternal disappointment +in the day of God; for it must be; thy lamp will out at the first +sound the trump of God shall make in thine ears; thou canst not +hold up at the appearance of the Son of God in his glory; his very +looks will be to thy profession as a strong wind is to a blinking +candle, and thou shalt be left only to smoke. + +Oh the alteration that will befal a foolish virgin! She thought she +was happy, and that she should have received happiness with those +that were right at the heart; but behold the contrary, her lamp is +going out, she is now to seek for saving grace, when the time of +grace is over? Her heaven she thought of, is proved a hell, and +her god is proved a devil. God hath cast her out of his presence, +and claps the door upon her. She pleads her profession, and the +like, and she hath for her answer repulses from heaven. 'So are +the paths of all that forget God; and the hypocrite's hope shall +perish; whose hope shall be cut off, and whose trust shall be a +spider's web. He shall lean upon his house but it shall not stand; +he shall hold it fast, but it shall not endure' (Matt 25:1-10; Luke +8:25, 26; Job 8:13-15). + +Take heed therefore; thy soul, heaven, and eternity, lies at stake; +yea, they turn either to thee or from thee upon the hinge of thy +faith; if it be right, all is thine: if wrong, then all is lost, +however thy hopes and expectations are to the contrary: 'For in Jesus +Christ neither circumcision availeth any thing, nor uncircumcision; +but faith which worketh by love. Let no man deceive you with vain +words: for because of these things cometh the wrath of God upon the +children of unbelief. 21 For the earth which drinketh in the rain +that cometh oft upon it, and bringeth forth herbs meet for them by +whom it is dressed, receiveth blessing from God: but that which +beareth thorns and briars is REJECTED, and is nigh unto cursing, +whose end is to be burned' (Gal 5:6; Eph 5:3-6; Heb 6:7, 8). + +Object. But what shall I do, who am so cold, slothful, and +heartless, that I cannot find any heart to do any work for God in +this world? Indeed time was when his dew rested all night upon my +branches, and when I could with desire, with earnest desire, be +doing and working for God; but, alas! now it is otherwise. + +Answer. + +If this be true, thy case is sad, thou art to be pitied; the Lord +pity thee. And for thy recovery out of this condition, I would give +thee no other counsel than was given to Ephesus when she had lost +her first love. + +1. 'Remember,' saith Christ, 'from whence thou art fallen, and +repent, and do the first works,' &c. (Rev 2:5). + +Mark: Thy first work is to enter into a serious considering, and +remembrance from whence thou art fallen. Remember that thou hast +left thy God, the stay of thy soul, and him without whom there +is no stay, comfort, or strength, for thee either to do or suffer +anything in this world: 'Without me,' saith he, 'ye can do nothing' +(John 15:5). A sad condition; the remembrance of this, for certain, +is the first step to the recovering a backsliding heart; for the +right remembrance of this doth bring to mind what loss that soul +hath sustained that is in this condition, how it hath lost its +former visits, smiles, and consolations of God. When thy conscience +was suppled with the blood of thy Saviour; when every step thou +tookest was, as it were, in honey and butter; and when thy heart +could meditate terror with comfort (Job 29:2-6; Isa 33:14-19). +Instead of which, thou feelest darkness, hardness of heart, and +the thoughts of God are terrible to thee (Psa 77:3). Now God never +visits thee; or if he doth, it is but as a wayfaring man, that +tarrieth but for a night (Jer 14:8, 9). + +This also brings to mind how the case is altered with thee, touching +thy confidence in God for thy future happiness, how uncertain thou +now art of thy hopes for heaven, how much this life doth hang in +doubt before thee (Deu 28:65, 66). + +2. 'Remember therefore from whence thou art fallen, and repent.' +These are words well put together; for a solid considering of what +I have lost in my declining, will provoke in my heart a sorrow, and +godly heaviness, whereby I shall be forced to bemoan my condition, +and say, 'I will go and return to my first husband, for then was +it better with me than now' (Hos 2:7). And believe it, the reason +of God's standing off from giving the comfortable communion with +himself, it is that thou mightest first see the difference between +sticking close to God, and forsaking of him; and next, that thou +mightest indeed acknowledge thy offence, and seek his face (Hos +5:15). He taketh no pleasure in thy forlorn condition; he had rather +thou shouldest have him in thy bosom, only he will have it in his +own way. 'He looketh upon men, and if any say, I have sinned, and +perverted that which was right, and it profited me not; [then] he +will deliver his soul from going into the pit, and his life shall +see the light' (Job 33:27, 28). + +3. 'Remember from whence thou art fallen, and repent, and do the +first works.' + +As there should be a remembering and a repenting so there should +be a hearty doing our first works; a believing as before, a laying +hold of the things of heaven and glory, as at the first; for now +is God returned to thee, as before (Zech 1:16). And though thou +mayest, through the loss of thy locks, with Samson, be weak at the +first, yet, in short time, thy hair will grow again; that is, thy +former experience will in short space be as long, large, and strong, +as in the former times. Indeed at the first thou wilt find all the +wheels of thy soul rusty, and all the strings of thine heart out +of tune; as also when thou first beginnest to stir, the dust and +filth of thy heart will, like smoke, trouble thee from that clear +beholding the grace of thy God, and his love to thy soul; but yet +wait, and go on, and though thou findest thyself as unable to do +anything as thou formerly couldest; yet I say, up, and be doing, +and the Lord will be with thee; for he hath not despised the day +of thy small things (1 Chron 22:16; Zech 4:10). + +I know thou wilt be afflicted with a thousand temptations to drive +thee to despair, that thy faith may be faint, &c. But against all +them set thou the word of God, the promise of grace, the blood of +Christ, and the examples of God's goodness to the great backsliders +that are for thy encouragement recorded in the scriptures of truth; +and remember, that turning to God after backsliding, is the greatest +piece of service thou canst do for him, and the greatest honour +thou canst bring to the blood of Christ; and know farther, that +God, to show his willing reception of so unworthy a creature, saith, +there shall be joy in heaven at thy conversion to him again (Luke +15:7, 10). + +TO CONCLUDE. + +If thou yet, notwithstanding what hath been said, dost remain a +backslider: + +1. Then remember that thou must die; and remember also, that when +the terrors of God, of death, and a backslidden heart, meet together, +there will be sad work in that soul; this is the man that hangeth +tilting over the mouth of hell, while death is cutting the thread +of his life. + +2. Remember, that though God doth sometimes, yea, often, receive +backsliders, yet it is not always so. Some draw back into perdition; +for, because they have flung up God, and would none of him, he in +justice flings up them and their souls for ever (Prov 1:24-28). + +I have observed, that sometimes God, as it were in revenge for +injury done him, doth snatch away souls in the very nick of their +backsliding, as he served Lot's wife, when he turned her into +a pillar of salt, even while she was looking over her shoulder to +Sodom (Gen 19:26). An example that every backslider should remember +with astonishment (Luke 17:32). + +Thus have I, in few words, written to you, before I die, a word to +provoke you to faith and holiness, because I desire that you may +have the life that is laid up for all them that believe in the +Lord Jesus, and love one another, when I am deceased. Though there +I shall rest from my labours, and be in paradise, as through grace +I comfortably believe, yet it is not there, but here, I must do +you good. Wherefore, I not knowing the shortness of my life, nor +the hindrance that hereafter I may have of serving my God and you, +I have taken this opportunity to present these few lines unto you +for your edification. + +Consider what hath been said; and the Lord give you understanding +in all things. Farewell. + +FOOTNOTES + +1 Hermotimus of Lucian. During one of these wanderings his wife +thought him dead, and his body was burnt. Whether the poor soul, +thus suddenly ejected, obtained another habitation is not narrated. + +2 'Of their relations,' related or belonging to themselves. Ed. + +3 Also where the gardener hath set them, there they stand, and +quarrel not one with another. Pilgrim, part 2. Interpreter's House, +vol. 3. 186; see also vol. 2. 570. Ed. + +4 'Where the great red dragon Satan had his seat.'Dr. Gill's +Commentary. See also Revelation 12 Ed. + +5 This manly, bold, and upright statement of truth, was published +in 1674, only two years afer the author's deliverance from twelve +years and a half's incarceration in a damp, miserable jail, for +nonconformity! None but those whose close communion with God inspires +them with the confessor's courage, can understand the spirit which +dictated such language. Had all dissenters used such faithful words, +the church would long ago have been emancipated from persecution +in this country. Ed. + +6 This is a very extensive and awful delusion. To mistake the +'outward and visible sign' for the 'inward and spiritual grace' is +a very general and fatal error. Of it's sad effects all religious +parties have warned their members. It has done infinite mischief +to the souls of men. Ed. + +7 The queen of Sheba was as much or more delighted with the order, +harmony, and happiness of Solomon's household than she was with +all his splendour and magnificence. It is to this Bunyan refers in +this quotation. Ed. + +8 'Though the words of the wise--are as nails fastened by the master +of assemblies (Eccl. 12:11) yet sure their examples are the hammer +to drive them in to take the deeper hold. A father that whipt his +son for swearing, and swore himself while he whipt him, did more +harm by his example than good by his correction.'Fuller's Holy +State, p. 11. Ed. + +9 How exceedingly admirable are all these scriptural directions, +warnings, and cautions. Happy are those parents and their children +where such wisdom is manifested in that painful duty of administering +counsel and correction. Ed. 10 One of the Saxon laws was, that +if a serf or villain work on Sunday by his lord's command, he shall +be a free man. Spelman's Concilia, An. 692. Ed. + +11 The rust of money in the rich man's purse, unjustly detained +from the labourer, will poison and infect his whole estate. Fuller's +Holy State, p. 16. Ed. + +12 The apostle Peter, in his solemn injunctions to married persons, +commences with the wife. Fuller observes upon this, 'And sure it +was fitting that women should first have their lesson given them, +because it is harder to be learned, and therefore they need have +the more time to con it.' Holy State, p. 1. Ed. + +13 'In her husband's absence she is wife and deputy husband, which +makes her double the files of her diligence. At his return he finds +all things so well, that he wonders to see himself at home when he +was abroad.'Fuller's Holy State, p. 2. Ed. + +14 'She never crosseth her husband in the spring-tide of his anger, +but stays till it be ebbing water.'Fuller's Maxims. Ed. + +15 Bunyan's words are 'to show pity,' probably taken from the +word 'goodness' in the margin of the Bible; but lest it might be a +typographical error, the usual rendering is given in this quotation. +Ed. + +16 'What is the child but a piece of the parents wrapped up in another skin.'Flavel. + On seeing a Mother with her Infant asleep in her Arms. + 'Thine is the morn of life, + All laughing, unconscious of the evening with her anxious cares, + Thy mother filled with the purest happiness and bliss + Which an indulgent Heaven bestows upon a lower world, + Watches and protects her dearest life, now sleeping in her arms.' + German Poem. Ed. + +17 Bunyan's silence, in all his writings, concerning the state of +his parents as to godliness, may lead us to fear that this fervent +ejaculation had often been poured forth by his own soul on behalf +of his father and mother. All that we know of them is, that they +were poor, but gave their children the best education their means +afforded; as to their piety he is silent. Ed. + +18 'To the Greeks.' Bunyan in this follows the Puritan translation. +The word 'Greeks' is in the margin of the authorized Bible. Ed. + +19 This is a most beautiful passage, unequalled by any ancient or +modern author. Such a view of church fellowship does honour to the +head and heart of the prince of allegorists. It is worthy to be +printed in letters of gold, and presented to every candidate for +church fellowship among all Christian societies of every denomination. +See p. 550, and note. Ed. + +20 To 'hold the head' is to make a very prominent profession of +religion. Ed. + +21 'Of unbelief' see margin of the Bible. Ed. + +*** + +A CAUTION TO STIR UP TO WATCH AGAINST SIN + +BY J. BUNYAN + + +ADVERTISEMENT BY THE EDITOR. + +This faithful and affectionate appeal to conscience, was originally +published on a half-sheet of copy paper, and being only printed +on one side of the leaf was called a broadside; probably intended +to hang up in the house, or to be pasted inside the cover of the +family bible. + +Charles Doe gives the date 1685; but a copy of this rare sheet, +clean and perfect as when first printed, was lately discovered +in the Stowe Library, among a great number of single-sheet poems, +songs, and proclamations; a memorandum on it, in the writing of +Narcissus Luttrel, shews that he bought it for one penny, on the +8th of April, 1684. By the liberal permission of Mr. Pickering, +of Piccadilly, the present owner of that extraordinary collection, +I have been able accurately to correct the very numerous alterations +and errors which abound in all the later editions. + +Reader, whoever thou art, but especially the young, this unassuming +poem is most worthy of being committed to memory. It is a striking +detection of the devil's sophistry. Strive, as you value your +peace and happiness, to escape the depths of moral degradation +and misery, by avoiding the FIRST overtures of sin.--GEO. OFFOR. + + +CAUTION TO STIR UP TO WATCH AGAINST SIN + +The first eight lines one did commend to me, +The rest I thought good to commend to thee: +Reader, in reading be thou rul'd by me, +With rhimes nor lines, but truths, affected be.[1] +8 April 1684 + +I. +Sin will at first, just like a beggar, crave +One penny or one half-penny to have; +And if you grant its first suit, 'twill aspire, +From pence to pounds, and so will still mount higher +To the whole soul: but if it makes its moan, +Then say, here is not for you, get you gone. +For if you give it entrance at the door, +It will come in, and may go out no more. + +II. +Sin, rather than 'twill out of action be, +Will pray to stay, though but a while with thee; +One night, one hour, one moment, will it cry, +Embrace me in thy bosom, else I die: +Time to repent [saith it] I will allow, +And help, if to repent thou know'st not how. +But if you give it entrance at the door, +It will come in, and may go out no more. + +III. +If begging doth not do, sin promise will +Rewards to those that shall its lusts fulfill: +Penny in hand, yea pounds 'twill offer thee, +If at its beck and motion thou wilt be. +'Twill seem heaven to out-bid, and all to gain +Thy love, and win thee it to entertain. +But give it not admittance at thy door, +Lest it comes in, and so goes out no more. + +IV. +If begging and promising will not do, +'Twill by its wiles attempt to flatter you. +I'm harmless, mean no ill, be not so shy +Will ev'ry soul-destroying motion cry. +'Twill hide its sting, 'twill change its native hue, +Vile 'twill not, but a beauty seem to you. +But if you give it entrance at the door, +Its sting will in, and may come out no more. + +V. +Rather than fail, sin will itself divide, +Bid thee do this, and lay the rest aside. +Take little ones ('twill say) throw great ones by, +(As if for little sins men should not die.) +Yea SIN with SIN a quarrel will maintain, +On purpose that thou by it might'st be slain. +Beware the cheat then, keep it out of door, +It would come in, and would go out no more. + +VI. +Sin, if you will believe it, will accuse, +What is not hurtful and itself excuse: +'Twill make a vice of virtue, and 'twill say +Good is destructive, doth men's souls betray; +'Twill make a law, where God has made man free, +And break those laws by which men bounded be. +Look to thyself then, keep it out of door, +Thee 'twould entangle, and enlarge thy score. + +VII. +SIN is that beastly thing that will defile +Soul, body, name, and fame in little while; +'Twill make him, who some time God's image was, +Look like the devil, love, and plead his cause; +Like to the plague, poison, or leprosy +Defile 'twill, and infect contagiously. +Wherefore beware, against it shut the door; +If not, it will defile thee more and more. + +VIII. +SIN, once possessed of the heart, will play +The tyrant, force its vassal to obey: +'Twill make thee thine own happiness oppose +And offer open violence to those +That love thee best; yea make thee to defy +The law and counsel of the deity. +Beware then, keep this tyrant out of door, +Lest thou be his, and so thy own no more. + +IX. +SIN harden can the heart against its God, +Make it abuse his grace, despise his rod, +'Twill make one run upon the very pikes, +Judgments foreseen bring such to no dislikes +Of sinful hazards; no, they venture shall +For one base lust, their soul, and heav'n and all. +Take heed then, hold it, crush it at the door, +It comes to rob thee, and to make thee poor. + +X. +SIN is a prison, hath its bolts and chains, +Brings into bondage who it entertains; +Hangs shackles on them, bends them to its will, +Holds them, as Samson grinded at the mill, +'Twill blind them, make them deaf; yea, 'twill them gag, +And ride them as the devil rides his hag. +Wherefore look to it, keep it out of door, +If once its slave, thou may'st be free no more. + +XI. +Though SIN at first its rage dissemble may, +'Twill soon upon thee as a lion prey; +'Twill roar, 'twill rend, 'twill tear, 'twill kill out- +right, +Its living death will gnaw thee day and night: +Thy pleasures now to paws and teeth it turns, +In thee its tickling lusts, like brimstone burns. +Wherefore beware, and keep it out of door, +Lest it should on thee as a lion roar. + +XII. +SIN will accuse, will stare thee in the face, +Will for its witnesses quote time and place +Where thou committedst it; and so appeal +To conscience, who thy facts will not conceal; +But on thee as a judge such sentence pass, +As will to thy sweet bits prove bitter sauce. +Wherefore beware, against it shut thy door, +Repent what's past, believe and sin no more. + +XIII. +SIN is the worm of hell, the lasting fire, +Hell would soon lose its heat, could SIN expire; +Better sinless, in hell, than to be where +Heav'n is, and to be found a sinner there. +One sinless, with infernals might do well, +But SIN would make a very heav'n a hell. +Look to thyself then, to keep it out of door, +Lest it gets in, and never leaves thee more. + +XIV. +No match hast sin save God in all the world, +Men, angels it has from their stations hurl'd: +Holds them in chains, as captives, in despite +Of all that here below is called Might. +Release, help, freedom from it none can give, +But he by whom we also breathe and live. +Watch therefore, keep this giant out of door +Lest if once in, thou get him out no more. + +XV. +Fools make a mock at SIN, will not believe, +It carries such a dagger in its sleeve; +How can it be (say they) that such a thing, +So full of sweet, should ever wear a sting: +They know not that it is the very SPELL +Of SIN, to make men laugh themselves to hell. +Look to thyself then, deal with SIN no more, +Lest he that saves, against thee shuts the door. + +XVI. +Now let the God that is above, +That hath for sinners so much love; +These lines so help thee to improve, +That towards him thy heart may move. +Keep thee from enemies external, +Help thee to fight with those internal: +Deliver thee from them infernal, +And bring thee safe to life eternal.--AMEN. + +London: Printed for N. Ponder at the Peacock in the +Poultrey. + + + +FOOTNOTE: + +1. This same sentiment is well expressed in Bunyan's verses at +the conclusion of the Pilgrim, part First. + + +'Nor let my figure or similitude +Put thee into a laughter or a feud; +Leave this to boys and fools, but as for thee, +Do thou the substance of my matter see.' + + +*** + +A DISCOURSE OF THE BUILDING, NATURE, EXCELLENCY, AND GOVERNMENT +OF THE HOUSE OF GOD; WITH COUNSELS AND DIRECTIONS TO THE INHABITANTS +THEREOF. + +BY JOHN BUNYAN, OF BEDFORD. + +'Lord, I have loved the habitation of thy house, and the place +where thine honour dwelleth.'--Psalm 26:8 + +ADVERTISEMENT BY THE EDITOR. + +Beautiful in its simplicity is this treatise on the Church of +Christ, by John Bunyan. He opens, with profound knowledge and +eminent skill, all those portions of sacred writ which illustrate the +nature, excellency, and government of the house of God, with the +personal and relative duties of its inhabitants. It was originally +published in a pocket volume of sixty-three pages, by G. Larkin, +1688, and is now for the first time reprinted. We are deeply +indebted to the unknown owner of this rare volume, and to Mr. +Creasy, bookseller, Sleaford, through whom the copy was borrowed +to enrich this edition. + +What is the church? is a question upon which all the subtilty of +jesuitic schoolmen and casuists has been exhausted, to mystify +and mislead the honest inquirer in every age. The Jews, Papists, +Greeks, English, have each claimed the divine favour as being +exclusively limited to their respective sects. Apostolic descent +has been considered to depend upon human ceremonies, instead +of its consisting in a similarity of mind and conduct to that of +the apostles, through the powerful influences of the Holy Spirit +upon the heart. Judging from this latter mode, we conclude that +Bunyan the brazier was very nearly related to, and descended from, +Paul the tentmaker, and the other apostles. But we form a very +different judgment as to the descent of Bonner and other persecuting +bishops. + +A visible church of Christ is a congregation of the faithful, who +having personally and individually given themselves to the Saviour, +unite together to promote each other's spiritual happiness. Such +were the churches to whom the epistles in the New Testament were +addressed. The instructions given to this spiritual community, in +the following treatise, are drawn solely from the sacred volume, +and are full of peace and righteousness--tending purely to its +happiness and prosperity. If these directions were strictly and +constantly followed, our churches, notwithstanding the liability +of the members to err, would each present 'a little heaven below.' + +The officers in these communities are--I. Bishops, or preaching +elders, to dispense the word and ordinances; a plurality in every +church, to supply the services of such as suffered under affliction +of body, or were imprisoned for conscience-sake. II. Ruling elders, +to assist the preachers--to admit the serious inquirer, or shut +out the profane backslider, and to re-admit the penitent--to watch +over the members, that they be diligent in their worldly callings, +that there be no drones or idlers--to heal offences--to feed the +church with admonitions, and to visit and comfort the sick. III. +Deacons, to manage the temporal affairs--provide for the Lord's +table and for that of the bishops and elders--and to distribute +the alms to the infirm and needy. IV. Female deacons, to nurse the +sick, and direct their attention to that home where there shall +be no more sorrow; and generally to aid the deacons and elders. + +The duty of the private members is to walk humbly with God, and +to be devoted to each other's happiness. In all these particulars +Dr. John Cotton of New England, in his 'True Constitution of a +Visible Church,'[1] fully concurs with Bunyan, as does also Dr. +John Owen, in his 'Nature of a Gospel Church,' excepting that he is +silent as to female deacons. Let every church be thus affectionately +and scripturally governed, and in their works of faith and labours +of love they will become terrible to the enemy 'as an army with +banners' (Cant 6:4). + +At the present day, great laxity of discipline has crept in. Some +offices have been discontinued, others altered, and it becomes +us most solemnly to judge ourselves by the unerring word of the +living God, whether we have deviated from the order recorded by +the Holy Ghost, and if so, to repent and return to the scriptural +model.--GEO. OFFOR + + + + +A DISCOURSE OF THE BUILDING, &c., OF THE HOUSE OF GOD. + +I. + +BY WHOM THIS HOUSE IS BUILT. + +The builder's God, materials his Elect; +His Son's the rock on which it is erect; +The Scripture is his rule, plummet, or line, +Which gives proportion to this house divine, +His working-tools his ordinances are, +By them he doth his stones and timber square, +Affections knit in love, the couplings are; +Good doctrine like to mortar doth cement +The whole together, schism to prevent: +His compass, his decree; his hand's the Spirit +By which he frames, what he means to inherit, +A holy temple, which shall far excel +That very place, where now the angels dwell. + +Call this a temple or a house of prayer, +A palace, oracle, or spouse most fair; +Or what you will: God's love is here displayed, +And here his treasure safely up is laid; +For his own darling none can find a place, +Where he, as here, is wont to show his face. + +What though some slight it, it a cottage call, +Give't the reproachful name of beggar's hall; +Yea, what though to some it an eyesore is, +What though they count it base, and at it hiss, +Call it an alms-house, builded for the poor; +Yet kings of old have begged at the door. + + +II. + +OF THE BEAUTY OF THE CHURCH. + +Lo her foundations laid with sapphires are; +Her goodly windows made of agates fair, +Her gates are carbuncles, or pearls; nor one +Of all her borders but's a precious stone; +None common, nor o' th' baser sort are here, +Nor rough, but squar'd and polish'd everywhere; +Her beams are cedars, fir her rafters be, +Her terraces are of the algum-tree; +The thorn or crab-tree here are not of us; +Who thinks them here utensils, puts abuse +Upon the place, yea, on the builder too; +Would they be thus controll'd in what they do? +With carved-work of lily, and palm-tree, +With cherubims and chains adorned be +The doors, the walls, and pillars of this place; +Forbidden beasts here must not show their face. +With grace like gold, as with fine painting, he +Will have this house within enriched be; +Fig-leaves nor rags, must here keep out no cold, +This builder covers all with cloth of gold, +Of needle-work prick'd more than once or twice +(The oft'ner prick'd, still of the higher price) +Wrought by his SON, put on her by his merit, +Applied by faith, revealed by the Spirit. + + +III. + +OF THE CONVENIENCES OF THIS HOUSE. + +Within these walls the builder did devise +That there the householders might sacrifice; +Here is an altar, and a laver too, +And priests abundance, temple work to do; +Nor want they living offerings, nor yet fire, +Nor holy garments; what divine desire +Commands, it has bestowed on this place; +Here be the censors, here's the throne of grace; +None of the householders need go elsewhere, +To offer incense, or good news to hear. + +A throne for judgment he did here erect, +Virtue to cherish, folly to detect; +Statutes and laws, unto this house he gave, +To teach who to condemn, and who to save: +By things thus wholesome taught is every brother +To fear his God, and to love one another. + +And now for pleasure, solace, recreation, +Here's such as helpeth forward man's salvation. +Equal to these none can be found elsewhere, +All else turn to profuseness, sin, and care. +So situate it is, so roomy, fair, +So warm, so blessed, with such wholesome air, +That 'tis enticing: whoso wishes well +To his soul's health, should covet here to dwell. +Here's necessaries, and what will delight +The godly ear, the palate, with the sight +Of each degree and sex; here's everything +To please a beggar, and delight a king. +Chambers and galleries, he did invent, +Both for a prospect and a retirement. +For such as unto music do incline, +Here are both harps and psalteries divine: +Her cellars and banqueting-house have been, +In former days, a palace for a queen. +O house! what title to thee can be given, +So fit as that which men do give to heaven! + + +IV. + +OF THE STRENGTH AND DEFENCE OF THIS HOUSE. + +This house, you may be sure, will always stand; +She's builded on a rock, not on the sand; +Storms, rain, yea floods have oft upon her beat, +Yet stands she, here's a proof she is no cheat; +Fear not therefore in her for to abide, +She keeps her ground, come weather, wind or tide. +Her corner-stone has many times been try'd, +But never could the scorn, or rage, or pride, +Of all her foes, by what force they could make, +Destroy her battlements, or ground-work shake. +Here's God the Lord encamping round about +His dwelling place; nor ought we once to doubt +But that he as a watchman succour will +Those that do dwell upon his holy hill. +A wall of fire about her I will be, +And glory in the midst of her, and she +Shall be the place where I my name record; +Here I will come and bless you, saith the Lord. + +The holy watchers at her gates do stand, +With their destroying weapons in their hand, +Those to defend, that in this house do dwell, +From all her enemies in earth and hell; +Safety! where is it, if it is not here? +God dwelleth in her, doth for her appear, +To help her early, and her foes confound, +And unto her will make his grace abound; +Safety is here, and also that advance,[2] +Will make a beggar sing, a cripple dance. + + +V. + +THE DELICATENESS OF THE SITUATION OF THIS HOUSE. + +As her foundation and her beauty's much; +Conveniences, and her defences such +As none can parallel, so doth the field +About her richest, rarest dainties yield. +Moriah, where Isaac was offered, +Where David from his sin was ransomed; +Where Solomon the temple did erect, +Compar'd with this is worthy no respect. +Under the very threshold of this place +Arise those goodly springs of lasting grace, +Whose crystal streams minister like to those +That here of love to her, make their repose. +Sweet is her aid, (as one may well infer) +'Cause 'tis the breathings of the comforter. +The pomegranates at all her gates do grow, +Mandrakes and vines, with other dainties mo;[3] +Her gardens yield the chief, the richest spice, +Surpassing them of Adam's paradise: +Here be sweet ointments, and the best of gums; +Here runs the milk, here drops the honey-combs. +Here are perfumes most pleasant to the sense, +Here grows the goodly trees of frankincense; +Her arbours, walks, fountains, and pleasant springs, +Delightful formerly have been to kings. + +Such mountains round about this house do stand +As one from thence may see the holy land. +Her fields are fertile, do abound with corn; +The lilies fair, her vallies do adorn. +The birds that do come hither every spring, +For birds, they are the very best that sing. +Her friends, her neighbours too, do call her blest; +Angels do here go by, turn in and rest. +The road to paradise lies by her gate, +Here pilgrims do themselves accommodate +With bed and board, and do such stories tell +As do for truth and profit all excel. +Nor doth the porter here say any nay, +That hither would turn in, that there would stay. +This house is rent-free; here the man may dwell +That loves his landlord, rules his passions well. + + +VI. + +THE WAY OF RECEIVING THOSE THAT WOULD HERE INHABIT. + +And wouldst thou know the customs of this place, +How men are here admitted to this grace; +And consequently whether thou mayst be +Made one of this most blest fraternity? +Come hither then, unto me lend an ear; +And what is doubtful to thee, I will clear. + +1. This place, as mercy's arms, stands ope to those +That their own happiness us'd to oppose; +Those under hedges, high-way men, or they +That would not God, nor yet good men obey; +Those that among the bushes us'd to browse, +Or under hedges us'd themselves to louze. +The vilest men, of sinners who are chief, +A fornicator, liar, or a thief, +May turn in hither, here take up and dwell +With those who ransom'd are from death and hell. + +2. This place, as hospitals, will entertain, +Those which the lofty of this world disdain: +The poor, the lame, the maimed, halt and blind, +The leprous, and possessed too, may find +Free welcome here, as also such relief +As ease them will of trouble, pain and grief. + +3. This place, as David's heart, with free consent +Opens to th' distressed, and the discontent; +Who is in debt, that has not wherewithal +To quit his scores, may here be free from thrall: +That man that fears the bailiff, or the jail, +May find one here that will become his bail. + +4. Art thou bound over to the great assize, +For heark'ning to the devil and his lies; +Art thou afraid thereat to shew thy head, +For fear thou then be sent unto the dead? +Thou may'st come hither, here is room and place, +For such as willingly would live by grace. + +5. This place, as father's house in former days, +Is a receptacle for runaways;[4] +He that, like to the ox,[5] backslidden is, +Forfeited hath for sin his share of bliss; +May yet come hither, here is room and rest; +Of old such have come hither and been blest. +Had this been false, O woe had been to David! +Nor Peter had, nor Magdalen, been saved. +Nor Jonah, nor Manasseh, nor the rest; +No runaway from God could been blest +With kind reception at his hands; return +Would here come too late, if nought but burn +Had been the lot of the backsliding man: +But we are told there's no rebellion can +Prevent, or hinder him from being saved, +That mercy heartily of God hath crav'd. +She that went from her God to play the whore, +Returning may be as she was before: +He that refuses to his God to turn, +That is resolved in hell fire to burn; +If he bethinks himself, and turns again, +May find them here that will him entertain. + +6. But bring thou with thee a certificate, +To show thou seest thyself most desolate; +Writ by the master, with repentance seal'd, +To shew also that here thou would'st be heal'd, +By those fair leaves of that most blessed tree, +By which alone poor sinners healed be; +And that thou dost abhor thee for thy ways. +And wouldst in holiness spend all thy days; +And here be entertained; or thou wilt find +To entertain thee here are none inclin'd.[6] + + +VII. + +OF THE GOVERNORS OF THIS HOUSE. + +The governors that here in office are, +Such be as service do with love and care; +Not swerving from the rule, nor yet intrude +Upon each other's work, nor are they rude +In managing their own: but to their trust +They labour to be honest, faithful, just. +1. The chief is he who is the Lord of all, +The Saviour; some him physician call. +He's cloth'd in shining raiment to the ground, +A golden girdle doth begirt him round; +His head and hairs are white as any snow, +His eyes are like a flame of fire also; +His feet are like fine brass, as if they burn'd +Within a furnace, or to fire were turn'd; +His voice doth like to many waters sound; +In his right hand, seven glittering stars are found. +Out of his mouth goes a two-edged sword, +Sharper than any ('tis his holy word) + +And for his countenance, 'tis as the sun +Which shineth in its strength, till day is done. +His name is call'd holy, The WORD OF GOD; +The wine-press of his father's wrath he trod; +At all the power of sin he doth deride, +The keys of hell and death hang at his side. +This is our governor, this is the chief, +From this physician comes our soul's relief. +He is the tree of life and hidden manna; +'Tis he to whom the children sing hosanna. +The white stone he doth give with a new name; +In heaven and earth he is of worthy fame. +This man hath death destroy'd and slain the devil, +And doth secure all his from damning evil. +He is the prince of life, the prince of peace; +He doth us from the bonds of death release. +His work is properly his own; nor may, +In what he doth, another say him nay. + +'Tis he who pays our hospitalian scores, +He's here to search, supple, and bind up sores; +He is our plaster-maker, he applies +Them to our wounds, he wipes our wetted eyes. +'Tis he that gives us cups of consolation, +'Tis he renews the hopes of our salvation. +He'll take our parts, oft times to us unknown, +And make as if our failings were his own; +He'll plead with God his name and doings too, +And save us will, from those would us undo. + +His name is as an ointment poured forth; +'Tis sweet from east to west, from south to north. +He's white and ruddy; yea of all the chief; +His golden head is rich beyond belief. +His eyes are like the doves which waters wet, +Well wash'd with milk, and also fitly set, +His cheeks as beds of spices, and sweet flowers. +He us'd to water with those crystal showers, +Which often flowed from his cloudy eyes; +Better by far than what comes from the skies. +His lips like lilies, drop sweet-smelling myrrh, +Scenting as do those of the comforter. +His hands are as gold rings set with the beryls; +By them we are delivered out of perils; +His legs like marble, stand in boots of gold, +His countenance is ex'lent to behold. +His mouth, it is of all a mouth most sweet, +O kiss me then, Lord, every time we meet! +Thy sugar'd lips, Lord, let them sweeten mine, +With the most blessed scent of things divine. + +2. This is one Governor; and next in place, +One call'd the Ghost, in Honour and in Grace +No whit inferior to him; and HE +Will also in this house our helper be, +He 'twas who did at first brood the creation; +And he's the cause of man's regeneration. +'Tis he by whom the heavens were garnished, +With all their host they then abroad did spread +(Like spangles, pearls, diamonds or richest gems) +Far richer than the fairest diadems. +'Twas he who with his cloven tongues of fire +Made all those wise ones of the world admire, +Who heard his breathing in unlearned men. +O blessed ruler! now the same as then! +His work our mind is to illuminate +With things divine, and to accommodate +Us with those graces, which will us adorn, +And make us look like men indeed new-born. +For our inheritance he makes us meet; +He makes us also in this world discreet. +Prudent and wise in what we take in hand, +To do and suffer at our Lord's command. +'Tis he that leads us to the tomb and cross, +Where Jesus crucified and buried was; +He shews us also, that he did revive, +And doth assure us that he is alive; +And doth improve the merit of his blood, +At grace's throne for our eternal good. +Dark riddles he doth here to us unfold, +Yea, makes us things invisible behold. +He sheds abroad God's love in every heart, +Where he doth dwell, yea to them doth impart, +Such tokens of a future happiness, +That's past the tongue of angels to express. +'Tis he which helpeth us, that to perform, +Whether becalm'd, or whether in a storm, +Which God commands: without him we do nought +That's good, either in deed, or word, or thought. + +'Tis he that doth with jewels us bedeck, +'Tis he puts chains of gold about our neck; +'Tis he that doth us with fine linen gird, +That maketh us ofttimes live as a bird. +That cureth us of all our doubts and fears, +Puts bracelets on our hands, rings on our ears; +He sanctifies our persons, he perfumes +Our spirits also; he our lust consumes; +Our stinking breath he sweetens, so that we +To God and all good men sweet-scented be; +He sets God's mark upon us, and doth seal +Us unto life, and life to us reveal. + + +VIII. + +UNDER OFFICERS. + +3. Another sort of officers here are, +But such as must not with these first compare; +They're under-officers, but serviceable, +Not only here to rule, but wait at table. +Those clothed are with linen, fine and white, +They glitter as the stars of darksome night. +They have Saint Peter's keys, and Aaron's rod; +They ope and shut, they bind and loose for God. +The chief of these are watchmen, they have power +To mount on high and to ascend the tower +Of this brave fabric, and from thence to see +Who keeps their ground, and who the stragglers be. +These have their trumpet, when they do it sound +The mountains echo, yea it shakes the ground. +With it they also sound out an alarm, +When they perceive the least mischief or harm +Is coming, so they do this house secure +There from, or else prepare it to endure +Most manfully the cross, and so attain +The crown which for the victor doth remain. + +This officer is call'd a steward too, +'Cause with his master's cash he has to do, +And has authority it to disburse +To those that want, or for that treasure thirst. +The distributor of the word of grace +He is, and at his mouth, when he's in place, +They seek the law, he also bids them do it; +He shews them sin, and learns them to eschew it. +By this example too he shews them how +To keep their garments clean, their knees to bow +Before the king, when he comes into place; +And when they do him supplicate for grace. + +Another bade this officer doth wear, +Is that of overseer; because the care +Of the whole house is with him, he's to see +They nothing want, nor yet abused be +By false intruders, doctrines, or (perchance) +By the misplacing of an ordinance.[7] +These also are to see they wander not +From place or duty, lest they get a blot +To their profession, or bring some disease +Upon the whole, or get a trick to lease, +Or lie unto their God, by doing what +By sacred statutes he commanded not. +Call them your cooks, they're skill'd in dressing food +To nourish weak, and strong, and cleanse the blood: +They've milk for babes, strong meat for men of age; +Food fit for who are simple, who are sage, +When the great pot goes on, as oft it doth, +They put not coloquintida[8] in broth, +As do those younglings, fondlings of their skill, +Who make not what's so apt to cure as kill. + +They are your sub-physicians, and know +What sickness you are incident unto; +Let them but feel your pulse, and they will tell +You quickly whether you are sick or well. +Have you the staggers? They can help you there; +Or if the falling-sickness, or do fear +A lethargy, a fever, or the gout, +God blessing of their skill, you need not doubt +A cure, for long experience has made +These officers the masters of their trade.[9] +Their physic works by purge and vomit too, +Fear not, nor full nor fasting but 'twill do, +Have but a care, and see you catch no cold, +And with their physic then you may be bold. + +You may them Prophets call, for they can tell +Of things to come, yea, here they do excel. +They prophesy of man's future event, +Whether to weal or woe his mind is bent, +Yea, so expert are they in their predictions, +Their arguments so full are of convictions, +That none who hear them, but are forced to say, +Woe unto them who wander from the way. +Art bound for hell against all wind and weather? +Or art thou one a going backward thither? +Or dost thou wink, because thou would'st not see? +Or dost thou sideling go, and would'st not be +Suspected? Yet these prophets can thee tell, +Which way thou art a going down to hell. +For him that would eternal life attain, +Yet will not part with all, that life to gain, +But keepeth some thing close, he should forsake, +Or slips the time, in which he should awake; +Or saith he lets go all, yet keepeth some +Of what will make him lose the world to come. +These prophets can tell such a man his state, +And what at last will surely be his fate. +If thou art one who tradeth in both ways, +God's now, the devil's then; or if delays +Thou mak'st of coming to thy God for life; +Or if thy light, and lusts are at a strife +About who should be master of thy soul, +And lovest one, the other dost control; +These prophets tell thee can, which way thou bendest, +On which thou frown'st, to which a hand thou lendest. +Art one of those whose fears do go beyond +Their faith? when thou should'st hope, dost thou despond? +Dost keep thine eye upon what thou hast done, +And yet hast licence to look on the sun? +Dost thou so covet more, as not to be +Affected with the grace bestowed on thee? +Art like to him, that needs must step a mile +At every stride, or think it not worth while +To follow Christ? These prophets they can tell +To cure this thy disease, and make thee well. + +This officer is also call'd a guide, +Nor should the people but keep by his side; +Or tread his steps in all the paths they walk, +By his example they should do and talk. +He is to be to them instead of eyes, +He must before them go in any wise; +And he must lead them by the water side, +This is the work of this our Faithful Guide. +Since snares, and traps, and gins are for us set, +Since here's a hole, and there is spread a net, +O let no body at my muse deride, +No man can travel here without a guide. +Here's tempting apples, here are baited hooks, +With turning, twisting, cramping, tangling crooks +Close by the way; woe then to them betide, +That dare to venture here without a guide. +Here haunt the fairies with their chanting voice; +Fiends like to angels, to bewitch our choices; +Baits for the flesh lie here on every side: +Who dares set here one foot without a guide +Master delusion dwelleth by our walks, +Who with confusion, sings and prays and talks; +He says the straight path's his, and ours the wide: +What then can we do here without a guide +Let God then give our leaders always eyes; +Yea, let him make them holy, bold, and wise; +And help us fast by them for to abide, +And suffer not the blind to be our guide.[10] + +4. Here are of rulers, yet another sort, +Such as direct our manners to comport +With our professed faith, that we to view, +May let beholders know that we are new. +These are our conversations to inspect, +And us in our employments to direct, +That we in faith and love do every thing, +That reacheth from the peasant to the king. +That there may be no scandal in our ways, +Nor yet in our profession all our days. +These should after our busy-bodies look, +Tale-bearers also, they have undertook +To keep in order, also they must see +None that can work among us idle be; +Jars, discords, frauds, with grievances and wrongs, +These they're to regulate; to them belongs +The judgment of all matters of this kind, +And happy is the house thus disciplined. + +5. Another sort of officers we have, +Deacons we call them 'cause their work's to save +And distribute those crumbs of charity +Unto the poor, for their subsistency, +That contributed is for their relief, +Which of their bus'ness is indeed the chief. +These must be grave, not of a double tongue, +Not given to wine, not apt to do a wrong +Unto the poor, through love to lucre. (Just +In this their office, faithful to their trust) +The wife must answer here as face doth face; +The husband's fitness to his work and place, +That ground of scandal or of jealousy +Obstructs not proof that he most zealously +Performs his office well, for then shall he +Be bold in faith, and get a good degree +Of credit with the church; yea what is more, +He shall possess the blessings of the poor. +His wisdom teach him will, to find out who +Is poor of idleness, and who comes to +A low estate by sickness, age, or 'cause +The want of limbs, or sight, or work it was +That brought them to it; or such destiny +As sometimes maketh low, who once were high. +They must remember too, that some there are +Who halt before they're lame, while others care +Not to make known their want, they'll rather die, +Than charge the churches with their poverty. +This done, they must bestow as they see cause; +Making the word the rule, and want the laws +By which they act, and then they need not pause. +The table of the Lord, he also must +Provide for, 'tis his duty and his trust. +The teacher too should have his table spread +By him; thus should his house be clad and fed; +Thus he serves tables with the church's stock, +And so becomes a blessing to the flock.[11] + +I read of widows also that should be +Employed here for further decency; +I dare not say they are in office, though +A service here they are appointed to: +They must be very aged, trusty, meek, +Such who have done much good, that do not seek +Themselves; they must be humble, pitiful, +Or they will make their service void and null. +These are to teach the younger women what +Is proper to their sex and state, what not: +To be discreet, keepers at home, and chaste; +To love their husbands, to be good; shamefac'd: +Children to bear, to love them, and to fly +What to the gospel would be infamy. +I think those to the sick should look also, +A work unfit for younger ones to do. +Wherefore he saith, The younger ones refuse; +Perhaps because their weakness would abuse +Them, and subject them unto great disgrace, +When such a one as Amnon is in place. +And since the good old woman this must do +'Tis fit she should be fed and clothed too, +Out of the deacon's purse, let it so be; +And let this be her service constantly.[12] + + +IX. + +THE ORDER AND MANNER OF THE GOVERNMENT HERE. + +As I have shew'd you who in office are, +So I will tell you how, and with what care +Those here intrusted with the government, +Keep to the statutes made to that intent. +By rules divine this house is governed; +Not sanguinary ones, nor taught nor fed +By human precepts: for the scripture saith, +The word's our ghostly food; food for our faith. +Nor are all forced to the same degree +In things divine, tho' all exhorted be +To the most absolute proficiency +That law or duty can to them descry. + +Alas! here's children, here are great with young; +Here are the sick and weak, as well as strong. +Here are the cedar, shrub, and bruised reed; +Yea, here are such who wounded are, and bleed. +As here are some who in their grammar be, +So here are others in their A, B, C. +Some apt to teach, and others hard to learn; +Some see far off, others can scarce discern +That which is set before them in the glass; +Others forgetful are, and so let pass, +Or slip out of their mind what they did hear +But now; so great our differences appear +Wherefore our Jacob's must have special care +They drive their flocks, but as their flocks can bear; +For if they be o'erdriven, presently +They will be sick, or cast their young, or die. +The laws therefore are more and less of force, +According as they bring us to the source, +Or head, or fountain, or are more remote +To what at first we should ourselves devote. +Be we then wise in handling of the laws, +Not making a confused noise like daws +In chambers, yea let us seek to excel, +To each man's profit; this is ruling well. +With fundamentals then let us begin, +For they strike at the very root of sin. +So the foundation being strongly laid, +Let us go on, as the wise builder said, +For I don't mean, we should at all disdain +Those that are less, we always should maintain +That due respect to either which is meet; +This is the way to sit at Jesus' feet. + +Repent I must, or I am cast away; +Believe I must, or nothing I obey: +Love God I must, or nothing I can do, +That's worth so much as loosing of my shoe. +If I do not, bear after Christ, my cross; +If love to holiness is at a loss; +If I my lusts seek not to mortify; +If to myself, my flesh, I do not die; +What law, should I observe't, can do me good? +In little duties life hath never stood. + +One reads, he prays, he catechises too; +But doth he nothing else, what doth he do? +I read to know my duty, I do pray +To God to help me do it day by day; +If this be not my end in what I do, +I am a sot, an hypocrite also. +I am baptiz'd, what then? unless I die +To sin, I cover folly with a lie. +At the Lord's table, I do eat; what though? +There some have eat their own damnation too. + +I will suppose, I hear, I sing, I pray, +And that I am baptiz'd without delay, +I will suppose I do much knowledge get, +And will also suppose that I am fit +To be a preacher, yet nought profits me +If to the first, poor I a stranger be: +They are more weighty therefore; in compare +These unto them, but mint and anise are. + +Not that I would the least of duty slight, +Because the least command, of divine right, +Requires that I myself subject thereto; +Willful resisters do themselves undo. +But let's keep order, let the first be first; +Repent, believe, and love; and then I trust +I have that right, which is divine, to all +That is enjoined; be they great or small. +Only I must as cautionary speak, +In one word more, a little to the weak; +Thou must not suffer men so to enclose +Thee in their judgments, as to discompose +Thee in that faith and peace thou hast with him; +This would be like the losing of a limb; +Or like to him who thinks he doth not well, +Unless he lose the kernel for the shell. +Thou art no captive, but a child and free; +Thou wast not made for laws, but laws for thee; +And thou must use them as thy light will bear it; +They that say otherwise, do rend and tear it, +More like to wicked tyrants, who are cruel, +And add unto a little fire, more fuel. +But those who are true shepherds of the sheep, +To quench such burnings would most gladly weep. +But I am yet but upon generals; +Particulars our legislator calls +For at our hands, and that in order to +Consummate what we have begun to do. + +1. My brother I must love, in very deed. +I'm taught of God to do it: let me heed +This divine duty, and perform it well, +Who loves his brother, God in him doth dwell; +The argument which on me this imposes, +Smells like to ointment, or the sweetest roses. +Shall God love, shall he keep his faith to me? +And shall not I? shall I unfaithful be? +Shall God love me a sinner? and shall I +Not love a saint? Yea, shall my Jesus die +To reconcile me to my God? and shall +I hate his child, nor hear his wants that call +For my little assisting of him? fie +On such a spirit, on such cruelty; +Fie on the thought that would me alienate, +Or tempt me my worst enemy to hate.[13] + +2. He that dwells here, must also be a sharer +In others' griefs; must be a burden-bearer +Among his brethren, or he cannot do +That which the blessed gospel calls him to. +In order hereunto, humility +Must be put on, it is our livery, +We must be clothed with it, if we will +The law obey, our master's mind fulfil. +If this be so, then what should they do here, +Who in their antic pranks of pride appear? +Let lofty men among you bear no sway, +The Lord beholds the proud man far away. +It is not fit that he inhabit there +Where humbleness of mind should have the chair. +Can pride be where a soul for mercy craves? +Shall pride be found among redeemed slaves? +Shall he who mercy from the gallows brought, +Look high, or strut, or entertain a thought +That tends to tempt him to forget that fate, +To which for sin he destin'd was of late, +And could not then at all delivered be, +But by another's death and misery? +Pride is the unbecoming'st thing of all: +Besides, 'tis the forerunner of a fall. +He that is proud, soon in the dirt will lie, +But honour followeth humility. +Let each then count his brother as his better, +Let each esteem himself another's debtor. +Christ bids us learn of him, humble to be, +Profession's beauty is humility. + +3. Forgive, is here another statute law; +To be revenged is not worth a straw, +He that forgives shall also be forgiven, +Who doth not so, must lose his part in heaven; +Nor must thou weary of this duty be +'Cause God's not weary of forgiving thee. + +Thou livest by forgiveness; should a stop +Be put thereto one moment, thou wouldst drop +Into the mouth of hell. Then let this move +Thee thy dear brother to forgive in love. + +And we are bid in our forgivenesses +To do as God doth in forgiving his. +If any have a quarrel against any, +(As quarrels we have oft against a many) +Why then, as God, for Christ's sake, pardons you, +For Christ's sake, pardon thou thy brother too. +We say, What freely comes, doth freely go; +Then let all our forgivenesses be so. +I'm sure God heartily forgiveth thee, +My loving brother, prithee forgive me; +But then in thy forgiveness be upright; +Do't with thine heart, or thou'rt an hypocrite. + +4. As we forgive, so we must watch and pray; +For enemies we have, that night and day, +Should we not watch, would soon our graces spoil, +Should we not pray, would our poor souls defile. +Without a watch, resist a foe who can? +Who prays not, is not like to play the man? +Complaint that he is overcome, he may; +But who would win the field, must watch and pray. +Who watches, should know who and who's together: +Know we not friends from foes, how know we whether +Of them to fight, or which to entertain? +Some have instead of foes, familiars slain. +Sometimes a lust will get into the place, +Or work, or office, of some worthy grace; +Till it has brought our souls to great decay. +Unless we diligently watch and pray, +Our pride will our humility precede: +By th' nose, our unbelief our faith will lead. +Self-love will be where self-denial should; +And passion heat, what patience sometime cool'd. +And thus it will be with us night and day, +Unless we diligently watch and pray. + +Besides what these domestics do, there are +Abroad such foes as wait us to ensnare; +Yea, they against us stand in battle-'ray, +And will us spoil, unless we watch and pray. +There is the world with all its vanities, +There is the devil with a thousand lies; +There are false brethren with their fair collusions, +Also false doctrines with their strong delusions; +These will us take, yea carry us away +From what is good, unless we watch and pray. +Long life to many, is a fearful snare; +Of sudden death we also need beware; +The smiles and frowns of men, temptations be; +And there's a bait in all we hear and see. +Let them who can, to any shew a way, +How they should live, that cannot watch and pray. + +Nor is't enough to keep all well within, +Nor yet to keep all out that would be sin, +If entertained; I must myself concern +With my dear brother, as I do discern +Him tempted, or a wand'ring from the way; +Else as I should, I do not watch and pray. +Pray then, and watch, be thou no drowsy sleeper, +Grudge, nor refuse, to be thy brother's keeper, +Seest thou thy brother's graces at an ebb? +Is his heel taken in the spider's web? +Pray for thy brother; if that will not do, +To him, and warn him of the present woe +That is upon him; if he shall thee hear +Thou wilt a saviour unto him appear.[14] + +5. Sincerity, to that we are enjoined, +For I do in our blessed law-book find, +That duties, how well done soe'er they seem, +With our great God, are but of small esteem +If not sincerely done; then have a care +For hypocrites are hateful everywhere. +Things we may do, yea, and may let men see +Us do them too, design but honestly; +Vain-gloriously let us not seek for praise, +Vain-glory's nothing worth in gospel days. +Sincerity seeks not an open place, +To do, tho' it does all with open face; +It loves no guises, nor disfigurations. +'Tis plain, 'tis simple, hates equivocations. +Sincerity's that grace by which we poise, +And keep our duties even: nor but toys +Are all we do, if no sincerity +Attend our works, lift it up ne'er so high. +Sincerity makes heav'n upon us smile, +Lo, here's a man in whom there is no guile! +Nathaniel, an Israelite indeed!' +With duties he sincerely doth proceed; +Under the fig-tree heav'n saw him at prayer, +There is but few do their devotions there. +Sincerity! Grace is thereto entailed, +The man that was sincere, God never fail'd. +One tear that falleth from sincerity, +Is worth ten thousand from hypocrisy. + +6. Meekness is also here imposed by law, +A froward spirit is not worth a straw. +A froward spirit is a bane to rest, +They find it so, who lodge it in their breast. +A froward spirit suits with self-denial, +With taking up the cross, and ev'ry trial, +As cats and dogs, together by the ears; +As scornful men do suit with frumps[15] and jeers. +Meek as a lamb, mute as a fish, is brave, +When anger boils, and passions vent do crave. +The meek, God will in paths of judgment guide; +Good shall the meek eat, and be satisfied; +The Lord will lift the meek to highest station; +Will beautify the meek with his salvation. +The meek are blest, the earth they shall inherit: +The meek is better than the proud in spirit. +Meekness will make you quiet, hardy, strong, +To bear a burden, and to put up wrong. +Meekness, though divers troubles you are in, +Will bridle passion, be a curb to sin. +Thus God sets forth the meek before our eyes; +A meek and quiet spirit God doth prize. + +7. Temp'rance also, is on this house imposed, +And whoso has it not, is greatly nosed[16] +By standers by, for greedy, lustful men: +Nor can all we can say, excuse us, when +Intemp'rance any where to them shall be +Apparent; though we other vices flee. +Temperance, the mother is of moderation, +The beauty also of our conversation. +Temperance will our affections moderate, +And keep us from being inordinate +In our embraces, or in our salutes +Of what we have, also in our pursuits +Of more, and in a sedate settlement +Of mind, will make's in all states be content. +Nor want we here an argument to prove +That who, inordinate is, in his love +Of worldly things, doth better things defy, +And slight salvation for the butterfly. + +What argument can any man produce, +Why we should be intemperate in the use +Of any worldly good? Do we not see +That all these things from us a fleeting be? +What can we hold? What can we keep from flying +From us? Is not each thing we have a dying? +My house, my wife, my child, they all grow old, +Nor am I e'er the younger for my gold; +Here's none abiding, all things fade away, +Poor I at best am but a clod of clay. + +If that be true, man doth not live by bread, +He that has nothing else, must needs be dead; +Take bread for what can in this world be found, +Yet all that therein is, is but a sound, +An empty sound, there is no life at all, +It cannot save a sparrow from her fall. +Let us then use this world as we are bid, +And as in olden times, the godly did. +Who buy, should be as if they did possess +None of their purchase, or themselves did bless +In what they have; and he that doth rejoice +In what he hath, should rather out of choice, +Withdraw his mind from what he hath below, +And set his heart on whither he must go. +For those that weep under their heavy crosses, +Or that are broken with the sense of losses, +Let them remember, all things here are fading, +And as to nature, of a self-degrading +And wasting temper; yea, both we and they +Shall waste, and waste, until we waste away. +Let temperance then, with moderation be +As bounds to our affections, when we see, +Or feel, or taste, or any ways enjoy +Things pleasing to the flesh, lest we destroy +Ourselves therewith, or bring ourselves thereby +To surfeits, guilt, or Satan's slavery. + +8. Patience, another duty, as we find +In holy writ, is on this house enjoined; +Her state, while here, is such, that she must have +This grace abounding in her, or a slave +She'll quickly be unto their lusts and will, +That seek the mind of Satan to fulfil. +He who must bear all wrongs without resistance, +And that with gladness too, must have assistance +Continually from patience, thereunto, +Or he will find such work too hard to do. +Who meets with taunts, with mocks, with flouts and squibs, +With raileries, reproaches, checks, and snibs; +Yea, he who for well-doing is abused, +Robb'd, spoiled, and goal'd, and ev'ry way misused; +Has he not patience soon will be offended, +Yea his profession too will soon be ended. +A Christian for religion must not fight, +But put up wrongs, though he be in the right; +He must be merciful, loving, and meek, +When they smite one, must turn the other cheek. +He must not render railing for reviling +Nor murmur when he sees himself a spoiling, +When they shall curse, he must be sure to bless, +And thus with patience must his soul possess. +I doubt our frampered[17] Christians will not down +With what I say, yet I dare pawn my gown, +Do but compare my notes with sacred story, +And you will find patience the way to glory. +Patience under the cross, a duty is, +Whoso possess it, belongs to bliss; +If it is present work accomplisheth; +If it holds out, and still abideth with +The Truth; then may we look for that reward, +Promised at the coming of the Lord. + +9. To entertain good men let's not forget +Some by so doing have had benefit; +Yea for to recompense this act of theirs, +Angels have lodged with them unawares. +Yea to encourage such a work as this, +The Lord himself makes it a note of his, +When hungry or when thirsty I have been, +Or when a stranger, you did take me in. +Strangers should not to strangers but be kind +Specially if conferring notes, they find +Themselves, though strangers here, one brotherhood, +And heirs, joint heirs, of everlasting good; +These should as mother's sons, when they do meet +In a strange country, one another greet +With welcome; come in, brother, how dost do? +Whither art wand'ring? Prithee let me know +Thy state? Dost want or meat, or drink, or cloth? +Art weary? Let me wash thy feet, I'm loth +Thou shouldst depart, abide with me all night; +Pursue thy journey with the morning light. + + +X. + +THE WAY OF REDUCING WHAT'S AMISS, INTO ORDER HERE. + +Although this house thus honourable is, +Yet 'tis not sinless, many things amiss +Do happen here, wherefore them to redress, +We must keep to our rules of righteousness; +Nor must we think it strange, if sin shall be +Where virtue is; don't all men plainly see +That in the holy temple there was dust, +That to our very gold, there cleaveth rust? +In Abraham's family was a derider +I' th' palace of a king will be the spider. +Who saith, we have no sin, doth also say +We have no need at all to watch and pray; +To live by faith, the flesh to mortify, +Or of more of the spirit to sanctify +Our nature. All this wholly needless is +With him, who as to this, has nought amiss. +But we confess, 'cause we would not be liars, +That we still feel the motions and desires +Of sin within us, and should fall away, +Did not Christ intercede and for us pray. +We therefore do conclude that sin is here, +But that it may not to our shame appear, +We have our rules, thereby with it to deal, +And plaisters too, our deadly wounds to heal. +And seeing idleness gives great occasions +To th' flesh, to make its rude and bold invasions +Upon good orders, 'tis ordained we see, +That none dwell here, but such as workers be: +So plain's the law for this, and so complete, +It bids who will not work, forbear to eat; +Let then each one be diligent to do +What grace or nature doth oblige them to. +Who have no need to work for meat or clothes, +Should work for those that want. Not that the sloth +Of idleness should be encouraged, +But that those, poor indeed, be clad and fed. +Dorcas did thus, and 'tis to sacred story +Committed for her praise and lasting glory. + +This house then is no nurse to idleness; +Fig-trees are here to keep, and vines to dress; +Here's work for all; yea, work that must be done; +Yet work, like that, to playing in the sun; +The toil's a pleasure, and the labour sweet, +Like that of David's dancing in the street; +The work is short, the wages are for ever, +The work like me, the wages like the giver + +No drone must hide himself under those eaves; +Who sows not, will in harvest reap no sheaves. +The slothful man himself, may plainly see, +That honey's gotten by the working bee. +But here's no work for life, that's freely given; +Meat, drink, and cloths, and life, we have from heav'n; +Work's here enjoined, 'cause it is a pleasure, +Vice to suppress, and augment heavenly treasure +Moreover, 'tis to shew, if men profess +The faith, and yet abide in idleness, +Their faith is vain, no man can ever prove +He's right, but by the faith that works by love. +If this good counsel is by thee rejected; +If work and labour is by thee neglected; +If thou, like David, lollest on thy bed; +Or art like to a horse, pamper'd and fed +With what will fire thy lusts, and so lay snares +For thine own soul, when thou shalt be i' th' wars: +Then take what follows, sin must be detected, +And thou without repentance quite rejected. + +This is the house of God, his dwelling-place, +'Tis here that we behold his lovely face; +But if it should polluted be with sin, +And so abide, he quickly will begin +To leave it desolate, and then woe to it, +Sin and his absence quickly will undo it. + +And since sin is, of things the worst of all, +And watcheth like a serpent on a wall, +Or flyeth like an eagle in the air, +Or runs as desperate ships, void of all care, +Or, (as great Solomon hath wisely said) +Is as the way of wantons with a maid, +Who tick, and toy, and with a tempting giggle +Provoke to lust, and by degrees, so wriggle +Them into their affections, that they go +The way to death, so do themselves undo: +As it is said, this mischief to prevent, +Let all men watch, yea, and be diligent +Observers of its motions, and then fly, +This is the way to live, and not to die. +He that would never fall, must never slip, +Who would obey the call, must fear the whip. +God would also that every stander by +That in the grass doth see the adder lie, +Should cry as he did, death is in the pot, +That many by its poison perish not. +But if that beastly thing shall hold its hold, +And make the man possessed basely bold +In pleading for it, or shall it deny, +Or it shall seek to cover with a lie; +Then take more aid, and make a fresh assault +At it again, diminish not the fault, +But charge it home. If yet he will not fear, +But still unto his wickedness adhere, +Then tell the house thereof. But if he still +Persist in his abomination will, +Then fly him, 'cause he is a leprous man, +Count him with heathens and the publican. +But if he falls before thee at the first, +Then be thou to him faithful, loving, just. +Forgive his sin, tell it not to a brother, +Lest thou thyself be served so by another. + +If he falls not, but in the second charge, +Spread not his wickedness abroad at large. +But, if thou think his sorrow to be sound, +Forgive his sin, and hide it under ground. +If he shall stand the first and second shot; +If he before the church, repenteth not, +Deal with him as the matter shall require, +Let not the house for him be set on fire. +If after all, he shall repent and turn +To God, and you, you must not let him burn +For ever under sense of sin and shame, +You must his sin forgive in Christ his name. + +Confirm your love to him in Christ, you must, +By all such ways as honest are, and just. +Shy be not of him, carry't not aloof, +But rather give him of your love such proof, +That he may gather thence, ye do believe +To mercy Christ again doth him receive. + +Two things, monish you, as to this, I would; +The first, to shew the church wherein she should +In all her actions so herself behave, +As to convince the fault, she would save +His soul; and that 'tis for this very thing, +She doth him unto open judgment bring. +Then would I shew the person they reject, +What will, without repentance, be th' effect +Of this tremendous censure, so conclude; +Leaving my judgment to the multitude +Of those who sober and judicious be, +Begging of each of them a prayer for me. + +1. This house, in order to this work, must be +Affected with the sin and misery, +Of this poor creature, yea, must mourn and weep, +To think such tares, in your neglect, or sleep, +Should spring up here, nor must they once invent +To think, till he's cast out, you're innocent. + +2. Thus leaven, the whole lump has leavened; +Israel was guilty of what Achan did; +And so must stand, until they purged are, +Till Achan doth, for sin, his burden bear. +The reason is, Achan a member was +Of that great body, and by nature's laws, +The hand, foot, eye, tongue, ear, or one of these, +May taint the whole with Achan's foul disease. +The church must too be sensible of this, +Some lep'rous stones make all the house amiss: +And as the stones must thence removed be, +In order to the house's sanctity, +So it must purged be (in any wise) +Before 'tis counted clean (by sacrifice). + +3. Next have a care, lest sin, which you should purge +Becomes not unto you a farther scourge, +The which it will, if such shall judges be, +Which from its spots and freckles are not free; +Pluck thou the beam first out of thine own eye, +Else the condemned will thee vilify +And say, let not the pot the kettle judge; +If otherwise, it will beget a grudge, +A great one 'twixt the church and him that sinned, +Nor by such means, can ever such be winned +To a renew'd embrace of holiness; +More like be tempted further to transgress. + +4. Again, let those that loud against it cry, +See they don't entertain it inwardly; +Sin, like to pitch, will to the fingers cleave, +Look to it then, let none himself deceive; +'Tis catching; make resistances afresh, +Abhor the garment spotted by the flesh. +Some at the dimness of the candle puff, +Who yet can daub their fingers with the snuff. + +5. Beware, likewise, lest rancour should appear +Against the person, do in all things fear: +Bewail the man, while you abhor his sin; +Pity his soul; the flesh you still are in; +Thyself consider thou may'st tempted be, +Hast thou no pity, who will pity thee? + +6. See that the ground be good on which you go: +Sin, but not virtue show dislike unto. +Take heed of hypocritical intentions, +And quarrel not at various apprehensions +About some smaller matter, lest it breed +Needless debates, and lest that filthy seed +Contention, should o'errun your holy ground, +And lest not love, but nettles there are found. + +7. You must likewise allow each man his grains, +For that none perfect are, sin yet remains, +And human frailties do attend the best; +To bear and forbear here, will tend to rest. +Vain jangling, jars, and strifes will there abound, +Where moles are mountains made, or fault is found, +With every little, trivial, petty thing; +This spirit snib, or 'twill much mischief bring +Into this house, and 'tis for want of love, +'Tis entertain'd: it is not of the dove. + +8. For those that have private opinions too +We must make room, or shall the church undo: +Provided they be such as don't impair +Faith, holiness, nor with good conscience jar: +Provided also those that hold them shall +Such faith hold to themselves, and not let fall +Their fruitless notions in their brother's way, +Do this, and faith and love will not decay. + +9. We must also in these our dealings shew +We put a difference 'twixt those sins that do +Clash with the light of nature, and what we +Perceive against the faith of Christ to be. +Those against nature, nature will detect; +Those against faith, faith from them must direct +The judgment, conscience, understanding too, +Or there will be no cure, whate'er you do. +When men are caught in immoralities, +Nature will start, the conscience will arise +To judgment; and if impudence doth recoil, +Yet guilt, and self-condemnings will embroil +The wretch concerned, in such unquietness +Or shame, as will induce him to confess +His fault, and pardon crave of God and man, +Such men with ease therefore we conquer can. + +But 'tis not thus with such as swerve in faith +With them, who, as our wise Apostle saith, +Entangled are at unawares, with those +Cunning to trap, to snare, and to impose +By falsifyings, their prevarications: +No, these are slyly taken from their stations, +Unknown to nature; yea, in judgment they +Think they have well done to forsake the way. +Their understanding, and their judgment too +Doth like, or well approve of what they do. +These are, poor souls, beyond their art and skill, +Ta'en captive by the devil, at his will, +Here therefore you must patience exercise, +And suffer long, ye must not tyrannize +It over such, but must all meekness shew; +Still dropping of good doctrine as the dew, +Against their error; so its churlishness +You conquer will, and may their fault redress. + +The reason why we must not exercise +That roughness here, as where conviction lies +In nature, is because those thus ensnared +Want nature's light and help to be repair'd. +A spirit hath them taken, they are gone, +Delusions supernat'ral they're on +The wing of; They are out o' th' reach of man +Nothing but God, and gospel reach them can. +Now since we cannot give these people eyes, +Nor regulate their judgment, wherein lies, +Our work with them, if not, as has been said, +In exercising patience. While display'd +The holy word before their faces is, +By which alone they must see what's amiss +With their poor souls, and so convert again, +To him with whom salvation doth remain. + +Obj. But they are turbulent, they would confound +The truth, and all in their perdition drown'd. + +Ans. If turbulent and mischievous they are, +Imposing their opinions without care +Who they offend, or do destroy thereby. +Then must the church deal with them presently, +Lest tainted be the whole with their delusion, +And brought into disorder and confusion. + + +XI. + +THE PRESENT CONDITION OF THOSE THUS DEALT WITH. + +The man that worthily rejected is, +And cast out of this house, his part in bliss +Is lost for ever, turns he not again, +True faith and holiness to entertain. +Nor is it boot, for who are thus cast out, +Themselves to flatter, or to go about +To shift the censure; nothing here will do, +Except a new conversion thou come to. +He that is bound on earth, is bound in heaven, +Nor is his loosing, but the sin forgiven; +Repentance too, forgiveness must precede, +Or thou must still abide among the dead. + + +XII. + +AN EXPOSTULATION WITH SUCH TO RETURN. + +O shame! Is't not a shame for men to be +For sin, spu'd out from good society! +For man enlightened to be so base! +To turn his back upon the God of grace! +For one who for his sins has mourn'd and cry'd, +To slight him, who for sin hath bled and died! +What fool would sell his part in paradise, +That has a soul, and that of such a price? +What parallel can suit with such so well, +As those, for sin cast down from heaven to hell! +But let me tell thee, here is aggravation; +The angels, though they did fall from their station +Had not the caution thou hast had; they fell; +This thou hast seen, and seeing, didst rebel. +One would a thought, the noise of this their fall, +A warning; yea, a warning, and a call, +Should unto thee have been, to have a care +Of falling too: O how then didst thou dare, +Since God did not spare them, thus to presume +To tempt him in his wrath, thee to consume. +Nor did the angels from a Jesus fall, +Redeemed they were not, from a state of thrall; +But thou! as one redeem'd, and that by blood, +Redemption hast despised; and the mud +Or mire of thine own filth again embracest: +A dying bleeding Jesus thou disgracest! +What wilt thou do? see's not how thou hast trod +Under thy foot, the very Son of God? +O fearful hand of God! And fearful will +Thy doom be, when his wrath thy soul shall kill. + +Yea, with a signal these must hear their sin, +This dirty sow from mire has washed been, +Yet there did wallow, after wash'd she was; +So to procure a lust, obtain'd this loss. +O shame! is't not a shame for man to be, +So much averse to his felicity, +That none can make him leave to play the fool, +Till to the devil he be put to school, +To learn his own salvation to prize? +O fool! must now the devil make thee wise? +O sot! that will in wickedness remain, +Unless the devil drives thee back again. + +Hast quite forgot how thou wast wont to pray, +And cry out for forgiveness night and day? +Or dost thou count they were but painted fears +Which from thine eyes did squeeze so many tears? +Remember man, thy prayers and tears will cry +Thee down to hell, for thine apostacy. +Who will not have what he has prayed for, +Must die the death, his prayer shall him abhor. +Hast thou forgotten that most solemn vow +Thou mad'st to God, when thou didst crave he bow +His ear unto thee would, and give thee grace, +And would thee also in his arms embrace? +That vow, I say, whereby thou then didst bind +Thyself to him, that now thy roving mind +Recoil against him should, and fling away +From him, and his commandments disobey. +What has he done? wherein has he offended? +Thou actest now, as if thou wast intended +To prove him guilty of unrighteousness, +Of breach of promise, or that from distress +He could, or would not save thee, or that thou +Hast found a better good than he; but how +Thou wilt come off, or how thou wilt excuse +Thyself, 'cause thou art gone, and did refuse +To wait upon him that consider well; +Thou art as yet alive, on this side hell. +Is't not a shame, a stinking shame to be +Cast forth God's vineyard as a barren tree? +To be thrown o'er the pales, and there to lie, +Or be pick'd up by th' next that passeth by? + +Well, thou hast turn'd away, return again; +Bethink thyself, thy foot from sin refrain; +Hark! thou art call'd upon, stop not thine ear: +Return, backsliding children, come, draw near +Unto your God; repent, and he will heal +Your base backslidings, to you will reveal +That grace and peace which with him doth remain, +For them that turn away, and turn again. + +Take with thee words, come to the throne of grace +There supplicate thy God, and seek his face; +Like to the prodigal, confess thy sin, +Tell him where, and how vicious thou hast been. +Suppose he shall against thee shut the door, +Knock thou the louder, and cry out the more; +What if he makes thee there to stand a while? +Or makes as if he would not reconcile +To thee again? Yet take thee no denial, +Count all such carriages but as a trial +Whether thou art in earnest in thy suit, +As one truly forlorn and destitute; +But hide thou nought of all that thou hast done, +Open thy bosom, make confession +Of all thy wickedness, tell every whit; +Hast thou a secret sin? don't cover it; +Confess, thyself judge, if thou wouldst not die; +Who doth himself judge, God doth justify. + +To sin, and stand in't, is the highest evil; +This makes a man most like unto the devil; +This bids defiance unto God and grace; +This man resists him spitteth in his face, +Scorns at his justice, mocketh at his power, +Tempts him, provokes him, grieves him every hour: +When he ariseth, he will recompense +This sturdy rebel for his impenitence: +Be not incorrigible then, come back again, +There's hope, beg mercy while life doth remain. + +Obj. But I fear I am lost and cast away, +Sentence is past, and who reverse it may? + +Ans. The sentence past, admitteth or reprieve; +Yea, of a pardon, canst thou but believe. +TURN AGAIN SINNER, NEVER MAKE A DOUBT, +COME, THE LORD JESUS WILL NOT CAST THEE OUT. + + + + +FOOTNOTES: + +1. 4to, London, 1642. In the editor's library. + +2. 'That advance,' preferment, or progress towards perfection.--Ed. + +3. 'Mo,' a usual contraction for more in former times, now +obsolete.--Ed. + +4. Probably referring to the parable of the prodigal son, Luke +15.--Ed. + +5. This may refer to the Levitical law, Exodus 21:28-36. The ox +that had gored any one to death, 'shall be surely stoned' without +possibility of escape, but the backslider or manslayer, although +he lie equally under the sentence of death, yet may escape to the +city of refuge.--Ed. + +6. These stanzas afford an excellent illustration to the meaning +of Bunyan in his Pilgrim's Progress, where Christian, before the +cross, receives the roll or certificate--loses it for a season in +the arbour on the hill Difficulty, when loitering and sleeping on +his way to the Interpreter's house, but regains it by repentance +and prayers, and eventually, having crossed the river, gives it +in at the gate of the Celestial City, and is admitted.--Ed. + +7. Bunyan considered that baptism is to follow belief, and that +christening a child was a misplacing the ordinance. So also with +he Lord's Supper--that it was to be a public showing forth the +death of the Saviour, and if administered in private, or with any +other view, it was misplaced.--Ed. + +8. It is a rare thing for Bunyan to use a foreign word; but all +pious persons in his time were familiar with, and generally used, +the Puritan or Genevan Bible, vulgarly called the Breeches Bible, +an extremely valuable book; in the marginal notes of which, on this +passage is the following explanation, '"wilde gourdes," which the +apoticaries call coloquintida, and is most vehement and dangerous +in purging.'--Ed. + +9. The university or college in which Bunyan so highly graduated, +is the only one where ministers can be instructed in this spiritual +physic. It is Christ's college or school, neither at Oxford +or Cambridge, but in the Bible. There, and there only, under the +teaching of the Holy Spirit, can the Christian bishop or under +shepherd receive instruction in the precious remedies against +Satan's devices, or in specifics to cure spiritual maladies.--Ed. + +10. 'He had in his pocket A MAP of all ways leading to or from the +celestial city; wherefore he struck a light, for he never went +without his tinder box, and took a view of his book or map; which +bid him be careful, in that place, to turn to the right hand way. +And had he not here been careful to look in his map, they had, in +all probability, been smothered in the mud; for just before them, +and that in the cleanest way, was a pit, and none knows how deep, +full of nothing but mud, there made on purpose to destroy pilgrims +in. Then thought I with myself, who that goeth on pilgrimage, but +would have one of these maps about him, that he may look when he +is at a stand which is the way he must take.'--Pilgrim's Progress, +Part Second. + +11. These hints to deacons are invaluable. They must have been +the result of long intimacy and enlightened watchfulness over the +conduct of the poor. To distinguish between the noisy beggar and +the unobtrusive sufferer--to administer relief in just proportions, +'the word the rule, and want the law,' in spite of all that influence +which is constantly brought to bear upon those who distribute any +common charity fund. It requires much of the fear of God in the +heart, and a solemn sense of responsibility at the great day. +The terms, 'crumbs of charity,' are beautifully expressive of the +general poverty of Christian churches.--Ed. + +12. Bunyan's idea of this scriptural order of female deacons is +very striking, and worthy the solemn consideration of all Christian +churches. They are to be chosen from such as are 'widows indeed, +who trust in God, and continue in supplications and prayers night +and day,' 1 Timothy 5:5. They are to devote themselves to the +sick--to be patterns of good works--and, if needful, to be fed and +clothed at the expense of the church, verse 16. If to this were +added to examine and educate the children, they might be most +eminently useful.--Ed. + +13. These instructions are like 'apples of gold in pictures of +silver.' Thrice happy are those churches whose members act +in conformity with these scriptural rules. But is there a member +who dares to violate them? Poor wretched creature, the Lord have +mercy on thee.--Ed. + +14. Happy is that Christian, who, in obedience to his Lord's +command, is so humble as to seek out the brother who has offended +him; 'Go and tell him his fault between thee and him alone,' is +the divine command. Is it not at the peril of our souls wilfully +to violate this self-humiliating but imperative law?--Ed. + +15. To 'frump,' to mock or browbeat.--Ed. + +16. 'Greatly nosed,' taken by the nose, ridiculed.--Ed. + +17. 'Frampered' or frampold, peevish, crossgrained, rugged; now +obsolete.--Ed. + +*** + +JOHN BUNYAN ON THE TERMS OF COMMUNION AND FELLOWSHIP OF CHRISTIANS +AT THE TABLE OF THE LORD; + +COMPRISING + +I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; +II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. +PEACEABLE PRINCIPLES AND TRUE[1] + + +ADVERTISEMENT BY THE EDITOR. + +Reader, these are extraordinary productions that will well repay +an attentive perusal. It is the confession of faith of a Christian +who had suffered nearly twelve years' imprisonment, under persecution +for conscience sake. Shut up with his Bible, you have here the +result of a prayerful study of those holy oracles. It produced a +difference in practice from his fellow Christians of ALL denominations, +the reasons for which are added to this confession; with a defence +of his principles and practice, proving them to be peaceable +and true. In all this an unlettered man displays the acumen of a +thoroughly educated polemical theologian. The author was driven +to these publications to defend himself from the slanders which +were showered down upon him, by all parties, for nearly eighteen +years, and by the attempts which were made to take away his members, +injure the peace of his congregation, and alienate him from the +church to which he was tenderly attached. His first inquiry is, +Who are to be admitted to the Lord's table; and his reply is, +Those whom God has received: they have become his children, and +are entitled to sit at their Father's table: such only as have +examined themselves, and by their conduct lead the church to hope +that they have passed from death unto life. The practice of those +who admit ungodly persons because they have submitted to some +outward ceremonies, he severely condemns. The mixture of the church +and the world he deems to be spiritual adultery, the prolific +source of sin, and one of the causes of the deluge. The Lord's +table is scripturally fenced around: 'Be ye not unequally yoked +together with unbelievers'; 'what communion hath light with darkness; +Christ with Belial; the temple of God with idols? be ye separate, +touch not the unclean thing, and I will receive you.' 'Receive ye +one another, as Christ also received us to the glory of God, not +to doubtful disputations.' 'Withdraw from them that walk disorderly, +working not; but busy bodies; unless with quietness they work and +eat their own bread. If any are proud, doting about questions and +strifes of words, evil surmisings, perverse disputings, supposing +that gain is godliness; from such withdraw.' Bunyan rests all upon +the word,--the characters are described who are to be excluded +from the Lord's table; but in no instance is it upon record that +any one was excluded because he had not been baptized in water. +And who will dare to make any addition to holy writ? + +The practice of making the mode in which water baptism was +administered a term of communion, existed among the Independents +long before Bunyan's time. Crosby, in his History of the Baptists, +makes some long extracts from a book entitled, 'The sin and +danger of admitting Anabaptists to continue in the congregational +churches, and the inconsistency of such a practice with +the principles of both.' In America, Cotton and the Independents +severely persecuted their Baptist brethren, even to deportation. +As the Baptists increased in numbers, they refused to admit any +to the Lord's table, even to occasional communion, who had not +been baptized in water upon a profession of faith: in fact, the +difference between those who consider baptism to be a relative +duty to be performed by parents in having their infants sprinkled, +and those who deem it a personal duty to be immersed in water, +as a public putting on of Christ, is so great, as to require the +utmost powers of charity to preserve peace. Thus it was in the +primitive churches, where great differences prevailed even as to +the duty of preaching the gospel to the Gentiles; the keeping of +days probably extending to the Jewish sabbath, and to the abstaining +from certain meats, with other ordinances of the Jewish law. + +Bunyan saw all the difficulties of this question: he was satisfied +that baptism is a personal duty, in respect to which every individual +must be satisfied in his own mind, and over which no church had +any control; and that the only inquiry as to the fitness of a +candidate for church fellowship should be, whether the regenerating +powers of the Holy Ghost had baptized the spirit of the proposed +member into newness of life. This is the only livery by which a +Christian can be known. Bunyan very justly condemns the idea of +water baptism being either the Christian's livery or his marriage +to the Saviour. + +We do well, in our examinations into this subject, to note +carefully the various applications of the word baptize, and not +always attach the use of water to the term. There is a being +baptized in a cloud, and in the sea, to protect God's Israel from +their deadly foes; a baptism in sufferings; a baptism in water +unto repentance; a baptism in fire, or the Holy Ghost; a baptism +into the doctrine of the Trinity (Matt 28:19). Bunyan had no doubt +upon this subject; he deemed water baptism an important personal +duty; and that a death to sin, and resurrection to newness of +life--a different tint, or dye, given to the character--was best +figured by immersion in water: still he left it to every individual +to be satisfied in his own mind as to this outward sign of the +invisible grace. 'Strange,' he says, 'take two Christians equal +on all points but this; nay, let one go far beyond the other for +grace and holiness; yet this circumstance of water shall drown and +sweep away all his excellencies; not counting him worthy of that +reception that with hand and heart shall be given to a novice in +religion, because he consents to water.' + +For these catholic principles he was most roughly handled. Deune, +in a pamphlet in the Editor's possession, called him a devil; and +likened him to Timri, who slew his master. The most learned of +the Baptist ministers entered upon the controversy. They invited +him to a grand religious tournament, where he would have stood +one against a legion. A great meeting was appointed, in London, +for a public disputation--as was common among the puritans--and +in which the poor country mechanic was to be overwhelmed with +scholastic learning and violence; but Bunyan wisely avoided a +collision which could have answered no valuable purpose, and which +bid fair to excite angry feelings. He had appealed to the press +as the calmest and best mode of controversy; and to that mode of +appeal he adhered. Three learned men undertook the cause against +Bunyan: these were, D'Anvers, W. Kiffin, and T. Paul. When these +lettered, able, and distinguished disputants published their +joint answer, it contained much scurrilous abuse. Their brother, +Bunyan, was in prison, and they visited him with gall and wormwood. +He closes his reply with these remarkable words, 'Thine to serve +thee, Christians, so long as I can look out at those eyes that +have had so much dirt thrown at them by many.' + +The late Mr. Robert Hall, in his controversy upon this subject +with Mr. Kinghorn, in which--having demolished Kinghorn's castle +in a few pages--he, in order to make a book, amused the public +by kicking the ruins about, thus adverts to these treatises: 'The +most virulent reproaches were cast upon the admirable Bunyan, +during his own time, for presuming to break the yoke; and whoever +impartially examines the spirit of Mr. Booth's Apology, will +perceive that its venerable author regards him, together with his +successors, much in the light of rebels and insurgents, or, to +use the mildest terms, as contumacious despisers of legitimate +authority.'[2] + +We cannot have a more decided proof of Bunyan's great powers, and +of his being much in advance of his times, than by the opinions +of which he was the Christian pioneer having spread so extensively +through the Baptist denomination. In this his predictions were +fully verified. It is surprising that pious dissenters should ever +have made uniformity in outward ceremonies of more importance than +inward holiness, as a term of communion. Such sentiments naturally +attach to state churches; and ought to be found only with those +bodies which exist merely for political purposes, and for it +are rewarded with earthly power, pomp, and wealth. I close these +observations by quoting the words of Bunyan's learned antagonists, +published within a few years of this controversy, and during his +lifetime. his sentiments appear to have had a hallowed effect even +upon their minds, and produced an apology for their conduct. It +is in the appendix to the Baptist confession of faith, republished +in 1677: 'We would not be misconstrued, as if the discharge of +our consciences did any way disoblige or alienate our affections +or conversations from any others that fear the Lord: earnestly +desiring to approve ourselves to be such as follow after peace with +holiness. We continue our practice, not out of obstinacy, but we +do therein according to the best of our understandings, in that +method which we take to be most agreeable to the scriptures. The +christening of infants, we find by church history, to have been a +very ancient practice; still we leave every one to give an account +of himself to God. And if in any case debates between Christians +are not plainly determinable by the scriptures, we leave it to the +second coming of Christ.' In 1689, the year after Bunyan's death, +this appendix was omitted from the Baptist confession of faith. + +May the time soon arrive when water shall not quench love, but +when all the churches militant shall form one army, with one +object,--that of extending the Redeemer's kingdom.--GEO. OFFOR. + + + +A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE; OR, WITH +WHO, AND WHO NOT, I CAN HOLD CHURCH FELLOWSHIP, OR THE COMMUNION +OF SAINTS. + +SHEWING, BY DIVERSE ARGUMENTS, THAT THOUGH I DARE NOT COMMUNICATE +WITH THE OPENLY PROFANE, YET I CAN WITH THOSE VISIBLE SAINTS THAT +DIFFER ABOUT WATER-BAPTISM. WHEREIN IS ALSO DISCOURSED, WHETHER +THAT BE THE ENTERING ORDINANCE INTO FELLOWSHIP, OR NO. + +'I believed, therefore have I spoken.'--Psalm 116:10 + + +TO THE READER. + +Sir, + +I marvel not that both you and others do think my long imprisonment +strange, (or rather strangely of me for the sake of that) for +verily I should also have done it myself, had not the Holy Ghost +long since forbidden me (1 Peter 4:12; 1 John 3:13). Nay, verily, +that notwithstanding, had the adversary but fastened the supposition +of guilt upon me, my long trials might by this time have put +it beyond dispute; for I have not hitherto been so sordid, as +to stand to a doctrine right or wrong; much less when so weighty +an argument as above eleven years' imprisonment, is continually +dogging of me to weigh and pause, and pause again, the grounds and +foundation of those principles, for which I thus have suffered;[3] +but having not only at my trial asserted them, but also since, even +all this tedious tract of time, in cool blood, a thousand times, +by the word of God, examined them, and found them good; I cannot, +I dare not now revolt or deny the same, on pain of eternal damnation. + +And that my principles and practice may be open to the view and +judgment of all men, though they stand and fall to none but the +word of God alone, I have in this small treatise presented to this +generation, 'A Confession of my Faith, and a Reason of my Practice +in the Worship of God'; by which, although it be brief, candid +Christians may, I hope, without a violation to faith or love, +judge [that] I may have the root of the matter found in me. + +Neither have I in this relation abusively presented my reader, +with other doctrines or practices, than what I held, professed, and +preached when apprehended, and cast in prison. Nor did I then or +now retain a doctrine besides, or which is not thereon grounded. +The subject I should have preached upon, even then when the +constable came, was, 'Dost thou believe on the Son of God?' From +whence I intended to shew, the absolute need of faith in Jesus +Christ; and that it was also a thing of the highest concern for +men to inquire into, and to ask their own hearts whether they had +it or no. + +Faith and holiness are my professed principles, with an endeavour, +so far as in me lieth, to be at peace with all men. What shall I +say, let mine enemies themselves be judges, if anything in these +following doctrines, or if ought that any man hath heard me preach, +doth [savour], or hath according to the true intent of my words, +savoured either of heresy or rebellion. I say again, let they +themselves be judges, if ought they find in my writing or preaching, +doth render me worthy of almost twelve years' imprisonment, or +one that deserveth to be hanged, or banished for ever, according +to their tremendous sentence. Indeed my principles are such, as +lead me to a denial to communicate in the things of the kingdom +of Christ, with the ungodly and openly profane; neither can I in +or by the superstitious inventions of this world, consent that my +soul should be governed in any of my approaches to God, because +commanded to the contrary, and commended for so refusing. Wherefore +excepting this one thing, for which I ought not to be rebuked; +I shall, I trust, in despite of slander and falsehood, discover +myself at all times a peaceable and an obedient subject. But +if nothing will do, unless I make of my conscience a continual +butchery, and slaughter-shop, unless putting out my own eyes, I +commit me to the blind to lead me, as I doubt is desired by some, +I have determined, the Almighty God being my help and shield, yet +to suffer, if frail life might continue so long, even till the +moss shall grow on mine eyebrows, rather than thus to violate my +faith and principles. 'Will a man leave the snow of Lebanon, which +cometh from the rock of the field? or shall the cold flowing waters +that come from another place be forsaken?' (Jer 18:14). 'Hath +a nation changed their gods, which are yet no gods?' (Jer 2:11). +'For all people will walk every one in the name of his god, and +we will walk in the name of the LORD our God for ever and ever' +(Micah 4:5). + +Touching my practice as to communion with visible saints, although +not baptized with water; I say it is my present judgment so to +do, and am willing to render a farther reason thereof, shall I +see the leading hand of God thereto. + +Thine in bonds for the gospel, + +JOHN BUNYAN. + + + + +A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE, ETC. + +'Be ready always to give an answer to every man that asketh you a +reason of the hope that is in you with meekness and fear: having +a good conscience; that whereas they speak evil of you, as +of evil-doers, they may be ashamed that falsely accuse your good +conversation in Christ.'--1 Peter 3:15, 16. + +1. I believe, that there is but one only true God, and there is +none other but he. 'To us there is but one God, the Father, of +whom are all things' (1 Cor 8:6). 'And this is life eternal, that +they might know thee the only true God' &c. (John 17:3, see also +Mark 12:32; Acts 17:24). + +2. I believe, that this God is almighty, eternal, invisible, +incomprehensible, &c. 'I am the Almighty God; walk before me, +and be thou perfect' (Gen 17:1). 'The eternal God is thy refuge' +(Deut 33:27). 'Now unto the King eternal, immortal, invisible, +the only wise God, be honour and glory for ever and ever' (1 Tim +1:17, see also Job 11:7; Rom 11:33). + +3. I believe, that this God is unspeakably perfect in all his +attributes of power, wisdom, justice, truth, holiness, mercy, love, +&c. his power is said to be eternal (Rom 1:20), his understanding +and wisdom infinite (Psa 147:5); he is called the just Lord in +opposition to all things (Zeph 3:5). He is said to be truth itself +and the God thereof (2 Thess 2:10; Deut 32:4). There is none holy +as the Lord. 'God is love.' 'Canst thou by searching find out God? +canst thou find out the Almighty unto perfection?' (Job 11:7). + +4. I believe, that in the Godhead, there are three persons or +subsistances. 'There are three that bear record in heaven: the +Father, the Word, and the Holy Ghost' (1 John 5:7, see also Gen +1:26, 3:22, 11:7; Isa 6:8). + +5. I believe, that these three are in nature, essence, and eternity, +equally one. 'These three are one' (1 John 5:7). + +6. I believe, [that] there is 'a world to come' (Heb 2:5, 6:5). + +7. I believe, that there shall be 'a resurrection of the dead, both +of the just and unjust' (Acts 24:15). 'Many of them that sleep in +the dust of the earth shall awake, some to everlasting life, and +some to shame and everlasting contempt' (Dan 12:2). 'Marvel not +at this: for the hour is coming, in the which all that are in the +graves shall hear his voice, and shall come forth; they that have +done good, unto the resurrection of life; and they that have done +evil, unto the resurrection of damnation' (John 5:28). + +8. I believe, that they that 'shall be accounted worthy to obtain +that world, and the resurrection from the dead, neither marry nor +are given in marriage: neither can they die any more: for they +are equal unto the angels; and are the children of God, being +the children of the resurrection' (Luke 20:34-36, see also John +10:27-29; Rev 7:16, 20:6). + +9. I believe, that those that die impenitent, shall be tormented +with the devil and his angels, and shall be cast with them into +'the lake that burneth with fire and brimstone' (Rev 21:8). 'Where +their worm dieth not, and the fire is not quenched' (Mark 9:43,48, +see also Matt 25:41,46; John 5:29). + +10. I believe, that because God is naturally holy and just, even, +as he is good and merciful; therefore, all having sinned, none can +be saved, without the means of a redeemer. 'Then he is gracious +unto him, and saith, Deliver him from going down to the pit: I +have found a ransom' (Job 33:24). 'We have redemption through his +blood, even the forgiveness of sins' (Col 1:14). For which 'without +shedding of blood, is no remission' (Heb 9:22). + +11. I believe that Jesus Christ our Lord himself is the redeemer. +'They remembered that God was their rock, and the high God their +redeemer' (Psa 78:35). 'Forasmuch as ye know that ye were not +redeemed with corruptible things, as silver and gold, from your +vain conversation received by tradition from your fathers; but +with the precious blood of Christ, as of a lamb without blemish, +and without spot' (1 Peter 1:18,19). + +12. I believe, that the great reason why the Lord, the second person +in the Godhead, did clothe himself with our flesh and blood, was +that he might be capable of obtaining the redemption, that before +the world, was intended for us. 'Forasmuch then as the children +are partakers of flesh and blood, he also himself likewise took +part of the same; [mark] that through death he might destroy him +that had the power of death, that is, the devil; and deliver them +who through fear of death, were all their lifetime subject to +bondage' (Heb 2:14,15). 'When the fulness of time was come, God +sent forth his Son, made of a woman, made under the law, to redeem +them that were under the law' (Gal 4:4,5). 'Wherefore it behoved +him in all things to be made like unto his brethren, and that he +might be a merciful and faithful high priest in things pertaining +to God, to make reconciliation for the sins of the people. For in +that he himself hath suffered being tempted, he is able to succour +them that are tempted' (Heb 2:17,18). 'Christ hath redeemed us +from the curse of the law, being made a curse for us: for it +is written, Cursed is every one that hangeth on a tree: That the +blessing of Abraham might come on the Gentiles through [faith in] +Jesus Christ' (Gal 3:13,14). + +13. I believe, that the time when he clothed himself with our flesh, +was in the days of the reign of Caesar Augustus; then, I say, and +not till then, was the Word 'made flesh,' or clothed with our nature +(John 1:14; 1 Tim 3:16). 'And it came to pass in those days, that +there went out a decree from Caesar Augustus, that all the world +should be taxed. And Joseph also went up from Galilee, out of the +city of Nazareth, into Judea, unto the city of David, which is +called Bethlehem; (because he was of the house and lineage of +David:) To be taxed with Mary his espoused wife, being great with +child. And so it was, that, while they were there, the days were +accomplished that she should be delivered' (Luke 2:1,4-6). This +child was he of whom godly Simeon was told by the Holy Ghost, +when he said, That he should not see death until he had seen the +Lord's Christ (vv 25-27). + +14. I believe, therefore, that this very child, as afore is +testified, is both God and man; the Christ of the living God. 'And +she brought forth her firstborn son, and wrapped him in swaddling +clothes, and laid him in a manger; because there was no room for +them in the inn. And there were in the same country shepherds--keeping +watch over their flock by night. And, lo, the angel of the Lord +came upon them, and the glory of the Lord shone round about them: +and they were sore afraid. And the angel said unto them, Fear not: +for, behold, I bring you good tidings of great joy, which shall +be to all people. For unto you is born this day in the city of +David a Saviour, which is Christ the Lord. And this shall be a +sign unto you; ye shall find the babe wrapped in swaddling clothes +lying in a manger' (Luke 2:7-12). Again, 'But while he thought +on these things, behold, the angel of the Lord appeared unto +him;--saying, Joseph, thou son of David, fear not to take unto +thee Mary thy wife: for that which is conceived in her is of the +Holy Ghost. And she shall bring forth a son, and thou shalt call +his name JESUS: for he shall save his people from their sins. Now +all this was done, that it might be fulfilled which was spoken of +the Lord by the prophet, saying, Behold, a virgin shall be with +child, and shall bring forth a son, and they shall call his name +Emmanuel, which being interpreted is, God with us' (Matt 1:21,22). + +15. I believe, therefore, that the righteousness, and redemption, +by which we that believe, stand just before God, as saved from +the curse of the law, is the righteousness, and redemption, that +consists in the personal acts and performances of this child +Jesus; this God-man the Lord's Christ: it consisteth, I say, in +his personal fulfilling the law for us, to the utmost requirement +of the justice of God. 'Think not [saith he] that I am come to +destroy the law, or the prophets: I am not come to destroy, but +to fulfil' (Matt 5:17). By which means he became 'the end of the +law for righteousness to every one that believeth' (Rom 10:4). +'For what the law could not do, in that it was weak through the +flesh, God sending his own Son in the likeness of sinful flesh, +and for sin, condemned sin in the flesh' (Rom 8:3). So finishing +transgressions, and making an end of sins, and making reconciliation +for iniquity, He brought in everlasting righteousness (1 John 3:8; +2 Tim 1:9; Heb 10:5-10; Dan 9:24). + +16. I believe, that for the completing of this work, he was always +sinless (Heb 4:15); did always the things that pleased God's +justice (John 8:29), that every one of his acts, both of doing +and suffering, and rising again from the dead, was really and +infinitely perfect, being done by him as God-man (Heb 7:26-28): +wherefore his acts before he died, are called, 'the righteousness +of God' (Rom 3:21,22), his blood, 'the blood of God' (Acts 20:28), +and 'hereby perceive we the love of God, because he laid down his +life for us' (1 John 3:16). The Godhead which gave virtue to all +the acts of the human nature, was then in perfect union with it, +when he hanged upon the cross for our sins (Acts 10:36; John 20:28; +Rom 1:4). + +17. I believe then, that the righteousness that saveth the sinner +from the wrath to come, is properly and personally Christ's, and +ours but as we have union with him; God by grace imputing it to us. +'Yea doubtless, and I count all things but loss for the excellency +of the knowledge of Christ Jesus my Lord: for whom I have suffered +the loss of all things, and do count them but dung that I may win +Christ, and be found in him, not having mine own righteousness, +which is of the law, but that which is through the faith of Christ, +the righteousness which is of God by faith' (Phil 3:8,9). 'But +of him are ye in Christ Jesus, who of God is made unto us wisdom, +and righteousness, and sanctification, and redemption' (1 Cor +1:30). 'For he hath made him to be sin for us, who knew no sin; +that we might be made the righteousness of God in him' (2 Cor 5:21) +['IN the LORD have I righteousness and strength' (Isa 45:24).] + +18. I believe, that God, as the reward of Christ's undertakings +for us, hath exalted him to his own right-hand, as our mediator, +and given him a name above every name; and hath made him Lord of +all, and judge of quick and dead: and all this that we who believe +might take courage to believe, and hope in God (Eph 1:17-22). 'And +being found in fashion as a man, he humbled himself--unto death, +even the death of the cross, [where he died for our sins]. Wherefore +God also hath highly exalted him; and given him a name--above every +name: That at the name of Jesus every knee should bow, of things +heaven, and things in earth, and things under the earth; And that +every tongue should confess that Jesus Christ is Lord, to the glory +of God the Father' (Phil 2:8-11). 'And he commanded us to preach +unto the people, and to testify that it is he which was ordained +of God to be the Judge of quick and dead' (Acts 10:42, 17:31). +'Who verily was foreordained before the foundation of the world, +but was manifest in these last times for you, who by him do believe +in God that raised him up from the dead, and gave him glory; that +your faith and hope might be in God' (1 Peter 1:19-21). + +19. I believe, that being at the right hand of God in heaven, +he doth there effectually exercise the offices of his excellent +priesthood, and mediatorship, presenting himself continually before +God, in the righteousness which is accomplished for us, when he +was in the world. For by the efficacy of his blood, he not only +went into the holy place, but being there, and having by it obtained +eternal redemption for us; now, as receiving the worth and merit +thereof from the Father; doth bestow upon us grace, repentance, +faith, and the remission of sins: yea he also received for us, the +Holy Ghost to be sent unto us, to ascertain[4] us of our adoption +and glory: 'For if he were on earth, he should not be a priest' +(Heb 8:4). 'Seeing then that we have a great high priest, that is +passed into the heavens, Jesus the Son of God, let us hold fast our +profession' (Heb 4:14). 'For there is one God, and one mediator +between God and men, the man Christ Jesus' (1 Tim 2:5). For 'by his +own blood he entered in once into the holy place, having obtained +eternal redemption for us.--For Christ is not entered into the +holy places made with hands, which are the figures of the true; but +into heaven itself, now to appear in the presence of God for us' +(Heb 9:12,24). 'Therefore being by the right hand of God exalted, +and having received of the Father the promise of the Holy Ghost, +he hath shed forth this, which ye now see and hear' (Acts 2:23, +5:31).[5] + +20. I believe, that being there, he shall so continue till the +restitution of all things, and then he shall come again in glory, +and shall sit in judgment upon all flesh. And I believe, that +according to his sentence so shall their judgment be. 'Repent ye +therefore and be converted, that your sins may be blotted out, +when the times of refreshing shall come from the presence of the +Lord; and he shall send Jesus Christ, which before was preached unto +you: whom the heaven must receive until the times of restitution +of all things,--spoken by the mouth of all his holy prophets since +the world began' (Acts 3:19-21). For 'this same Jesus, which is +taken up from you into heaven, shall so come in like manner as ye +have seen him go into heave' (Acts 1:11). 'For the Lord himself +shall descend from heaven with a shout, with the voice of the +archangel, and with the trump of God'; &c. (1 Thess 4:16). 'When +the Son of man shall come in his glory, and all the holy angels +with him, then shall he sit upon the throne of his glory: And +before him shall be gathered all nations: and he shall separate +them one from another, as a shepherd divideth his sheep from the +goats. And he shall set the sheep on his right hand, but the goats +on the left. Then shall the king say unto them on his right hand, +Come, ye blessed of my Father, inherit the kingdom prepared for +you from the foundation of the world. Then shall he say also unto +them on the left hand, Depart from me, ye cursed, into everlasting +fire, prepared for the devil and his angels: And these shall +go away into everlasting punishment: but the righteous into life +eternal' (Matt 25:31-33,41,46). For 'the day of the Lord will come +as a thief in the night, in the which the heavens shall pass away +with a great noise, and the elements shall melt with fervent heat, +the earth also and the works that are therein shall be burned up. +Seeing then that all these things shall be dissolved, what manner +of persons ought ye to be in all holy conversation and godliness, +looking for and hasting unto the coming of the day of God, wherein +the heavens being on fire shall be dissolved, and the elements +shall melt with fervent heat' (2 Peter 3:10-12). + +21. I believe that when he comes, his saints shall have a reward +of grace, for all their work and labour of love which they showed +to his name in the world. 'And every man shall receive his own +reward, according to his own labour' (1 Cor 3:8). 'And then shall +every man have praise of God' (4:5). 'And behold, I come quickly; +and my reward is with me, to give every man according as his work +shall be' (Rev 22:12). 'Therefore, my beloved brethren, be ye +stedfast, unmovable, always abounding in the work of the Lord, +forasmuch as ye know that your labour is not in vain in the +Lord' (1 Cor 15:58). 'Knowing that of the Lord ye shall receive +the reward of the inheritance: for ye serve the Lord Christ' (Col +3:24). + +How Christ is made ours; or by what means this or that man, hath +that benefit by him, as to stand just before God now, and in the +day of judgment. + +Of Justification. + +1. I believe, we being sinful creatures in ourselves, that no +good thing done by us, can procure of God the imputation of the +righteousness of Jesus Christ. But that the imputation thereof +is an act of grace, a free gift without our deserving. 'Being +justified freely by his grace through the redemption that is in +Christ Jesus' (Rom 3:24, 5:17). 'Who hath saved us, and called us +with an holy calling, not according to our works, but according +to his own purpose and grace, which was given us in Christ Jesus' +(2 Tim 1:9). + +2. I believe also, That the power of imputing righteousness +resideth only in God by Christ: 1. Sin being the transgression +of the law. 2. The soul that hath sinned being his creature, and +the righteousness also his, and his only. 'Even as David also +describeth the blessedness of the man, unto whom God imputeth +righteousness without works, saying, Blessed are they whose +iniquities are forgiven, and whose sins are covered. Blessed is +the man to whom the Lord will not impute sin' (Rom 4:6-8). Hence +therefore it is said again, That men 'shall abundantly utter the +memory of thy great goodness, and shall sing of thy righteousness' +(Psa 145:7). 'For he saith to Moses, I will have mercy on whom I +will have mercy, and I will have compassion on whom I will have +compassion. So then it is not of him that willeth, nor of him +that runneth, but of God that showeth mercy' (Rom 9:15,16). + +3. I believe, that the offer of this righteousness, as tendered +in the gospel, is to be received by faith; we still in the very +act of receiving it, judging ourselves sinners in ourselves. 'Oh +wretched man that I am! who shall deliver me from the body of this +death? I thank God through Jesus Christ' (Rom 7:24,25). 'Believe +on the Lord Jesus Christ, and thou shalt be saved' (Acts 16:31). +The gospel is preached in all nations for the obedience of faith. +'Being justified freely by his grace through the redemption that +is in Christ Jesus; whom God hath set forth to be a propitiation, +[a sacrifice to appease the displeasure of God] through faith in +his blood. To declare his righteousness for the remission of sins +that are past through the forbearance of God; to declare I say, +at this time his righteousness: that he might be just, and the +justifier of him which believeth on Jesus' (Rom 3:24-26). 'Be it +known unto you therefore, men and brethren, that through this man +is preached unto you the forgiveness of sins: And by him all that +believe are justified from all things, from which ye could not be +justified by the law of Moses' (Acts 13:38,39). + +4. I believe, that this faith, as it respecteth the imputation of +this righteousness, for justification before God, doth put forth +itself in such acts, as purely respect the offer of a gift. It +receiveth, accepteth of, embraceth, or trusteth to it. 'As many +as received him to them gave he power to become the sons of God, +even to them that believe on his name' (John 1:12). 'This is a +faithful saying, and worthy of all acceptation, that Christ Jesus +came into the world to save sinners; of whom I am chief' (1 Tim +1:15; Heb 11:13). 'In whom ye also trusted, after that ye heard +the word of truth, the gospel of your salvation: In whom also +after that ye believed, ye were sealed with that holy spirit of +promise' (Eph 1:13). I believe therefore, that as to my justification +from the curse of the law, I am, as I stand in myself, ungodly, +to receive, accept of, embrace, and trust to the righteousness, +that is already provided by, and wrapt up in the personal doings +and sufferings of Christ; it being faith in that, and that only, +that can justify a sinner in the sight of God.[6] + +5. I believe, that the faith that so doth, is not to be found with +any but those, in whom the Spirit of God by mighty power doth work +it: all others being fearful and incredulous, dare not venture +their souls and eternity upon it. And hence it is called the faith +that is wrought by the exceeding great and mighty power of God; +the faith of the operation of God. And hence it is that others are +said to be fearful, and so unbelieving. These with other ungodly +sinners must have their part in the lake of fire (Eph 1:18,19; +Col 2:12; Eph 2:8; Phil 1:19; Rev 21:8). + +6. I believe, that this faith is effectually wrought in none, but +those which before the world were appointed unto glory. 'And as +many as were ordained unto eternal life believed' (Acts 13:48). +'That he might make known the riches of his glory on the vessels +of mercy, which he had afore prepared unto glory' (Rom 9:23). 'We +give thanks to God always for you all, making mention of you in +our prayers; remembering without ceasing your work of faith, and +labour of love, and patience of hope in our Lord Jesus Christ, in +the sight of God;--knowing, brethren beloved, your election of +God' (1 Thess 1:2-4). But of the rest he saith, 'ye believe not +because ye are not of my sheep, as I said' (John 10:26), which latter +words relate to the 16th verse, which respecteth the election of +God. + +'Therefore they could not believe, because that Esaias said again, +He hath blinded their eyes, and hardened their heart; that they +should not see with their eyes, nor understand with their heart, +and I should heal them' (John 12:39,40). + +Of Election. + +1. I believe that election is free and permanent, being founded +in grace, and the unchangeable will of God. 'Even so then at this +present time also there is a remnant according to the election +of grace. And if by grace, then it is no more of works: otherwise +grace is no more grace. But if it be of works, then is it no more +of grace: otherwise work is no more work' (Rom 11:5,6). 'Nevertheless +the foundation of God standeth sure, having this seal, the Lord +knoweth them that are his' (2 Tim 2:19). 'In whom also we have +obtained an inheritance, being predestinated according to the +purpose of him who worketh all things after the counsel of his +own will' (Eph 1:11). + +2. I believe, that this decree, choice or election, was before +the foundation of the world; and so before the elect themselves, +had being in themselves: For 'God who quickeneth the dead, and +calleth those things which be not as though they were' (Rom 4:17), +stays not for the being of things, to determine his eternal purpose +by; but having all things present to him, in his wisdom, he made +his choice before the world was (Eph 1:4; 2 Tim 1:9). + +3. I believe, that the decree of election is so far off from +making works in us foreseen, the ground or cause of the choice: +that it containeth in the bowels of it, not only the persons, but +the graces that accompany their salvation. And hence it is, that +it is said; we are predestinated 'to be conformed to the image of +his Son' (Rom 8:29); not because we are, but 'that we SHOULD be +holy and without blame before him in love' (Eph 1:4). 'For we are +his workmanship, created in Christ Jesus unto good works, which +God hath before ordained that we should walk in them' (Eph 2:10). +He blessed us according as he chose us in Christ. And hence it +is again that the salvation and calling of which we are now made +partakers, is no other than what was given us in Christ Jesus +before the world began; according to his eternal purpose which he +purposed in Christ Jesus our Lord (Eph 3:8-11; 2 Tim 1:9; Rom 8:29). + +4. I believe that Christ Jesus is he in whom the elect are always +considered, and that without him there is neither election, +grace, nor salvation. 'Having predestinated us unto the adoption +of children, by Jesus Christ to himself, according to the good +pleasure of his will, to the praise of the glory of his grace: +wherein he hath made us accepted in the beloved. In whom we have +redemption through his blood, the forgiveness of sins, according +to the riches of his grace.--That in the dispensation of the +fulness of times, he might gather together in one all things in +Christ, both which are in heaven, and which are in earth, even +in him' (Eph 1:5-7,10). 'Neither is there salvation in any other: +for there is none other name under heaven given among men, whereby +we must be saved' (Acts 4:12). + +5. I believe, that there is not any impediment attending the election +of God, that can hinder their conversion, and eternal salvation. +'Moreover whom he did predestinate, them he also called: and whom +he called, them he also justified: and whom he justified, them +he also glorified. What shall we then say to these things? If God +be for us, who can be against us?--Who shall lay any thing to the +charge of God's elect? It is God that justifieth. Who is he that +condemneth?' &c. (Rom 8:30-35). 'What then? Israel hath not obtained +that which he seeketh for; but the election hath obtained it, +and the rest were blinded' (Rom 11:7). 'For Israel hath not been +forsaken, nor Judah of his God, of the LORD of hosts: though their +land was filled with sin, against the holy one of Israel' (Jer +51:5). When Ananias made intercession against Saul, saying, 'Lord, I +have heard by many of this man, how much evil he hath done to thy +saints at Jerusalem: and here he hath authority from the chief +priests to bind all that call on thy name.' What said God unto +him? 'Go thy way, for he is a chosen vessel unto me, to bear my +name before the Gentiles, and kings, and the children of Israel' +(Acts 9:12,15). + +6. I believe that no man can know his election, but by his calling. +The vessels of mercy, which God afore prepared unto glory, do thus +claim a share therein: 'Even us, [say they,] whom he hath called, +not of the Jews only, but also of the Gentiles? As he saith also +in Hosea; I will call them my people, which were not my people, +and her beloved, which was not beloved' (Rom 9:24,25). + +7. I believe therefore, that election doth not forestal or prevent +the means which are of God appointed to bring us to Christ, to +grace and glory; but rather putteth a necessity upon the use and +effect thereof; because they are chosen to be brought to heaven +that way: that is, by the faith of Jesus Christ, which is the +end of effectual calling. 'Wherefore the rather, brethren, give +diligence to make your calling and election sure' (2 Peter 1:10; +2 Thess 2:13; 1 Peter 1:12). + +Of Calling. + +I believe, that to effectual calling, the Holy Ghost must accompany +the word of the gospel, and that with mighty power: I mean that +calling, which of God is made to be the fruit of electing love. +'Knowing,' saith Paul to the Thessalonians, 'brethren beloved, your +election of God. For our gospel came not unto you in word only, +but also in power, and in the Holy Ghost, and in much assurance,' +&c. (1 Thess 1:4,5). Otherwise men will not, cannot, hear and +turn. Samuel was called four times, before he knew the voice of +him that spake from heaven (1 Sam 3:-610). It is said of them in +Hosea, That as the prophets called them so they went from them; +and instead of turning to them, 'sacrificed to Baalim, and burned +incense to graven images' (Hosea 11:2). The reason is, because men +by nature are not only dead in sins, but enemies in their minds +by reason of wicked works: the call then is, 'Awake thou that +sleepest, and arise from the dead, and Christ shall give thee +light' (Eph 5:14). Understand, therefore, that effectual calling +is like that word of Christ that raised Lazarus from the dead; +a word attended with an arm that was omnipotent. 'Lazarus, come +forth' (John 11:43). It was a word to the dead; but not only so: +it was a word for the dead; a word that raised him from the dead; +a word that outwent all opposition; and that brought him forth +of the grave, though bound hand and foot therein (Gal 1:15). And +hence it is, that calling is sometimes expressed by quickening +(Eph 2:1,2), awakening, illuminating, or bringing them forth of +darkness to light, that amazeth and astonisheth them (Heb 10:32; +Acts 9:6). For as it is a strange thing for a man that lay long +dead, or never saw the light with his eyes, to be raised out of +the grave, or to be made to see that which he could not so much +as once think of before, so it is with effectual calling. Hence it +is that Paul, when called, stood 'trembling and was astonished': +and that Peter saith, 'he hath called us out of darkness into his +marvellous light' (1 Peter 2:9; Eph 4:24; Acts 9:6). In effectual +calling the voice of God is heard, and the gates of heaven are +opened:[7] when God called Abraham, he appeared to him in glory. +That of Ananias to Saul is experienced but by few. 'The God of +our fathers hath chosen thee, [saith he,] that thou shouldest know +his will, and see that just one, and shouldest hear the voice of +his mouth' (Acts 22:14). True, Saul's call was out of the ordinary +way, but yet as to the matter, and truth of the work, it was no +other than all the chosen have, viz. + +(1.) An effectual awakening about the evil of sin; and especially +of unbelief (John 16:9). And therefore when the Lord God called +Adam, he also made unto him an effectual discovery of sin; insomuch +that he stript him of all his righteousness (Gen 3). Thus he also +served the gaoler (Acts 16:29,30). Yea it is such an awakening, as +by it, he sees he was without Christ, without hope, and a stranger +to the commonwealth of Israel, 'and without God in the world' (Eph +2:12). Oh the dread and amazement that the guilt of sin brings +with it, when it is revealed by the God of heaven; and like to +it is the sight of mercy, when it pleaseth God, who calleth us by +his grace, to reveal his Son in us. + +(2.) In effectual calling there is great awakenings about the world +to come, and the glory of unseen things; the resurrection of the +dead, and eternal judgment; the salvation that God hath prepared +for them that love him; with the blessedness that will attend us, +and be upon us, at the coming of our Lord Jesus Christ, are great +things in the soul that is under the awakening calls of God. And +hence we are said to be called to glory (1 Thess 2:12). 'To the +obtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14). + +(3.) In effectual calling there is also a sanctifying virtue; +and hence we are said to be called with an holy calling (1 Thess +4:7), with an 'heavenly calling' (Heb 3:1). Called to glory +and virtue. 'But ye are a chosen generation, a royal priesthood, +an holy nation, a peculiar people; that ye should show forth the +praises of him who hath called you out of darkness into his marvellous +light' (1 Peter 2:9). Yea, effectual calling hath annexed to it, +as its inseparable companion, the promise of thorough sanctification. +'Faithful is he that calleth you, who also will do it' (1 Thess +5:24). + +Of Faith. + +I believe, that effectual calling doth therefore produce, 1. +FAITH; and therefore it is said, that 'faith cometh by hearing' +(Rom 10:17); by hearing the word that calleth us 'unto the grace +of Christ' (Gal 1:6). For by the word that calleth us, is Jesus +Christ held forth to us; and offered to be our righteousness; and +therefore the apostle saith again, that God hath called us 'unto +the fellowship of his Son Jesus Christ' (1 Cor 1:9); that is, to +be made partakers of the riches of grace, and the righteousness that +is in him. 2. It produceth hope. It giveth a ground to hope; and +therefore hope is said to be the hope of our calling (Eph 1:18). +And again, 'Even as ye are called in one hope of your calling' +(Eph 4:4). Now the godly wise know, whoso misseth of effectual +calling, misseth of eternal life; because God justifieth none +but them whom he calleth; and glorifies none but those whom he +justifies: and therefore it is that Peter said before, 'Make your +calling, and [so] your election sure': make it sure, that is, prove +your calling right, by the word of God. For whoso staggereth at +the certainty of his calling, cannot comfortably hope for a share +in eternal life. 'Remember the word unto thy servant, upon which +thou hast caused me to hope. My soul fainteth for thy salvation, +but I hope in thy word' (Psa 119:49,81). 3. It produceth repentance; +for when a man hath heaven and hell before his eyes (as he will have +if he be under the power of effectual calling) or when a man hath +a revelation of the mercy and justice of God, with an heart-drawing +invitation to lay hold on the tender forgiveness of sins; and +being made also to behold the goodly beauty of holiness; it must +needs be, that repentance appears, and puts forth itself, unto +self-revenging acts, for all its wickedness which in the days of +ignorance it delighted in. And hence is that saying, 'I came not +to call the righteous, but sinners to repentance' (Mark 2:17). For +the effecting of which, the preaching of the word of the kingdom, +is most proper: 'Repent: for the kingdom of heaven is at hand' +(Matt 4:17). + +Of Repentance. + +Repentance is a turning the heart to God in Christ: a turning of +it from sin, and the devil, and darkness; to the goodness, and +grace, and holiness that is in him. Wherefore, they that of old +are said to repent, are said to loath and abhor themselves, for +all their abominations. 'I abhor myself,' [said Job,] 'and repent +in dust and ashes' (Job 42:6, see also Eze 6:9, 20:43, 36:31, +42:6, 16:63). + +Godly repentance doth not only affect the soul with the loathsome +nature of sin that is past; but filleth the heart with godly +hatred of sins that yet may come. When Moses feared that through +his being overburthened with the care of the children of Israel, +some unruly or sinful passions might show themselves in him, what +saith he? 'Kill me, I pray thee, out of hand, if I have found +favour in thy sight, and let me not see my wretchedness' (Num +11:15). See also how that which Paul calleth godly repentance, +wrought in the upright Corinthians, 'Behold,' [saith he,] this self +same thing, that ye sorrowed after a godly sort, what carefulness +it wrought in you, yea, what clearing of yourselves, yea, what +indignation, yea, what fear, yea, what vehement desire, yea, what +zeal, yea, what revenge! In all things ye have approved yourselves +to be clear in this matter (2 Cor 7:11). + +Of Love. + +It [effectual calling] produceth also love: wherefore Paul, when +he had put the church in remembrance that they were called of +God, adds, That concerning brotherly love, they had no need that +he should write unto them (1 Thess 4:9). As who should say, If +God be so kind to us, to forgive us our sins, to save our souls, +and to give us the kingdom of heaven; let these be motives beyond +all other to provoke us to love again. Farther, if we that are thus +beloved of God, are made members of one man's body, all partakers +of his grace, clothed all, with his glorious righteousness, and +are together appointed to be the children of the next world; why +should we not love one another? 'Beloved, if God so loved us, we +ought also to love one another' (1 John 4:11). And truly so we +shall, if the true grace of God be upon us; because we also see +them to be the called of Jesus. Travellers, that are of the same +country, love and take pleasure one in another, when they meet +in a strange land.[8] Why, we sojourn here in a strange country, +with them that are heirs together with us of the promised kingdom +and glory (Heb 11:9). Now, as I said, this holy love worketh by +love: mark, love in God and Christ when discovered, constraineth +us to love [one another] (2 Cor 5:14). + +The name, therefore, and word, and truth of God in Christ, together +with the sincerity of grace, of faith, and holiness in us, are +the delightful objects of this love (Psa 119:47,127,132,159, 5:11, +69:36, 101:6). For it embraceth with delight and complacency, but +as it discerneth the image of God, and of Christ in the soul, his +presence in the ministry, and a suitableness in our worship to +the word and mind of Christ (Psa 26:8, 27:4, 84:1-4; 1 Thess 5:13; +Phil 1:3-7; Eph 4:32). + +Love also hath a blessed faculty, and heavenly, in bearing and +suffering afflictions, putting up wrongs, overlooking the infirmities +of the brethren, and in serving in all Christian offices the +necessities of the saints. 'Charity suffereth long and is kind; +charity envieth not; charity vaunteth not itself, is not puffed +up, doth not behave itself unseemly, seeketh not her own, is not +easily provoked, thinketh no evil; rejoiceth not in iniquity, but +rejoiceth in the truth; beareth all things, believeth all things, +hopeth all things, endureth all things. Charity never faileth' (1 +Cor 13:4-8, also 1 Peter 4:8; Gal 5:13). In a word, it designeth +a holy conversation in this world; that God, and Christ, and the +word of Christ, 'may be glorified thereby' (2 Cor 11:10-12; 1 +Peter 1:12, 3:16). + +Of the Scriptures. + +Touching which word of God I thus believe and confess, 1. That +all the holy scriptures are the words of God. 'All scripture is +given by inspiration of God' (2 Tim 3:16). For the prophecy [of +the scripture] came not in old time by the will of man: but holy +men of God spake as they were moved by the Holy Ghost (2 Peter +1:21). 2. I believe that the holy scriptures, of themselves, without +the addition of human inventions, are able to make the man of God +perfect in all things; and 'thoroughly to furnish him unto all good +works.' They are able 'to make thee wise unto salvation, through +faith which is in Christ Jesus' (2 Tim 3:15). And to instruct thee +in all other things, that either respect the worship of God, or +thy walking before all men (2 Tim 3:17; 2 Peter 1:19-21). 3. I +believe the great end why God committed the scriptures to writing +was; that we might be instructed to Christ, taught how to believe +(1 John 5:13), [and be] encouraged to patience and hope, for the +grace that is to be brought unto us at the revelation of Jesus +Christ (John 20:31; Rom 15:4). Also that we might understand what +is sin, and how to avoid the commission thereof. 'Concerning the +works of men [said David] by the word of thy lips, I have kept me +from the paths of the destroyer' (Psa 17:4). 'Through thy precepts +I get understanding: therefore I hate every false way' (Psa 119:104). +'Thy word have I hid in mine heart, that I might not sin against +thee' (Psa 119:11). 4. I believe that they cannot be broken, but +will certainly be fulfilled in all the prophecies, threatenings, +and promises, either to the salvation or damnation of men. They +are like that flying roll, that will go over all the earth to cut +off and curse (Ze 5:2-4). In them is contained also the blessing, +they preach to us also the way of salvation (Gal 3:8). 'Beware, +therefore, lest that come upon you, which is spoken of in the +prophets; Behold, ye despisers, and wonder, and perish:[9] for I +work a work in your days, a work which ye shall in no wise believe, +though a man declare it unto you' (Acts 13:40,41, see also John +10:35, 12:37-41, 3:17-19). 5. I believe that Jesus Christ, by the +word of the scriptures, will judge all men at the day of doom; +for that is the book of the law of the Lord, according to Paul's +gospel (John 12:44-50; Rom 2:16). 6. I believe, that this God +'made the world and all things [that are] therein' (Acts 17:24), +for 'in six days the Lord made heaven and earth, the sea, and all +that in them is' (Exo 20:11). Also, that after the time of the +making thereof, he disposed of it to the children of men, with a +reserve thereof for the children of God, that should in all ages +be born thereunto. 'When the Most High divided to the nations their +inheritance, when he separated the sons of Adam, he set the bounds +of the people according to the number of the children of Israel' +(Deut 32:8), for as he 'made of one blood all nations of men for +to dwell on all the face of the earth, [so he] hath determined +the times before appointed, and the bounds of their habitation' +(Acts 17:26). + +Of Magistracy. + +I believe, that magistracy is God's ordinance, which he hath +appointed for the government of the whole world; and that it is a +judgment of God, to be without those ministers of God, which he +hath ordained to put wickedness to shame (Ju 18:7). 'Whosoever +therefore resisteth the power, resisteth the ordinance of God: +and they that resist shall receive to themselves damnation. For +rulers are not a terror to good works, but to the evil. Wilt thou +not then be afraid of the power? do that which is good, and thou +shalt have praise of the same: for he is the minister of God to +thee for good. But if thou do that which is evil, be afraid; for +he beareth not the sword in vain: for he is the minister of God, a +revenger to execute wrath upon him that doeth evil. Wherefore ye +must needs be subject, not only for wrath, but also for conscience +sake. For this cause pay ye tribute also: for they are God's +ministers, attending continually upon this very thing' (Rom 13:2-6). +Many are the mercies we receive, by a well qualified magistrate, +and if any shall at any time be otherwise inclined, let us shew +our Christianity in a patient suffering, for well doing, what it +shall please God to inflict by them.[10] + + + +A REASON OF MY PRACTICE IN WORSHIP. + +Having thus made confession of my faith, I now come to shew you my +practice in worship, with the reasons thereof. The which I shall +have occasion to touch, under two distinct heads. + +I. With whom I dare not hold communion. + +II. With whom I dare. + +Only, first, note, that by the word communion, I mean fellowship +in the things of the kingdom of Christ, or that which is commonly +called church communion, the communion of saints. For in civil +affairs, and in things of this world that are honest, I am not +altogether tied up from the fornicators thereof (1 Cor 5:9,10); +wherefore in my following discourse understand me in the first +sense:--Now, then, + +FIRST, I dare not have communion with them that profess not faith +and holiness; or that are not visible saints by calling: but note, +that by this assertion, I meddle not with the elect; but as he +is a visible saint by calling; neither do I exclude the secret +hypocrite, if he be hid from me by visible saintship. Wherefore I +dare not have communion with men from a single supposition, that +they may be elect, neither dare I exclude the other from a single +supposing that he may be a secret hypocrite. I meddle not here with +these things; I only exclude him that is not a visible saint. Now +he that is visibly or openly profane, cannot be then a visible +saint; for he that is a visible saint must profess faith, and +repentance, and consequently holiness of life: and with none else +dare I communicate. + +First, Because God himself hath so strictly put the difference, +both by word and deed; for from the beginning, he did not only +put a difference between the seed of the woman and the children +of the wicked (Gen 3:15), only the instinct of grace and change of +the mind is his own, but did cast out from his presence the father +of all the ungodly, even cursed Cain, when he shewed himself openly +profane, and banished him to go into the land of the runnagate, +or vagabond, where from God's face, and so the privileges of the +communion of saints, he was ever after hid (Gen 4:8-16). + +Besides, when after this, through the policy of Satan, the children +of Cain, and the seed of Seth, did commix themselves in worship, +and by that means had corrupted the way of God: what followed, but +first, God judged it wickedness, raised up Noah to preach against +it, and after that, because they would not be reclaimed, he brought +the flood upon the whole world of these ungodly; and saved only +Noah alive, and his because he had kept himself righteous (Gen +6:1-13)[11]. Here I could enlarge abundantly, and add many more +instances of a like nature, but I am here only for a touch upon +things. + +Second, Because it is so often commanded in the scriptures, That +all the congregation should be holy. 'I am the Lord your God: ye +shall therefore sanctify yourselves, and ye shall be holy; for I +am holy' (Lev 11:44). 'Ye shall be holy, for I the Lord your God +am holy' (19:2). 'Sanctify yourselves therefore, and be ye holy: +for I am the Lord your God' (20:7; 1 Peter 1:15,16). Besides, 1. +The gates of the temple were to be shut against all other. 'Open +ye the gates, that the righteous nation which keepeth the truth +may enter in' (Isa 26:2). 'This gate of the Lord, into which the +righteous shall enter' (Psa 118:20). 'Thus saith the Lord God: +No stranger, uncircumcised in heart, nor uncircumcised in flesh, +shall enter into my sanctuary, of any stranger that is among the +children of Israel' (Eze 44:9). 2. Because the things of worship +are holy; 'Be ye clean that bear the vessels of the Lord' (Isa +52:11). 3. Because all the limits and bounds of communion are holy. +'This is the law of the house; Upon the top of the mountain, the +whole limit thereof--shall be most holy. Behold, this is the law +of the house' (Eze 43:12)[12]. + +Third, I dare not have communion with them; because the example +of New Testament churches before us, have been a community of +visible saints. Paul, to the Romans, writes thus: 'To all that be +in Rome, beloved of God, called to be saints' (1:7). And to the +rest of the churches thus: 'Unto the church of God which is at +Corinth, to them that are sanctified in Christ Jesus; called to +be saints' (1 Cor 1:2). 'To the saints which are at Ephesus, and +to the faithful in Christ Jesus' (Eph 1:1). 'To all the saints +which are at Philippi, with the bishops and deacons' (Phil 1:1). +'To the saints and faithful brethren in Christ which are at Colosse' +(Col 1:2). 'To the church of the Thessalonians, which is in God +the Father, and in the Lord Jesus Christ,' &c. (1 Thess 1:1).Thus +you see under what denomination those persons went of old, who +were counted worthy to be members of a visible church of Christ. +Besides, the members of such churches go under such characters as +these. + +(1.) 'The called of Christ Jesus' (Rom 1:6). (2.) Men that have +drank into the Spirit of Jesus Christ (1 Cor 12:13). (3.) Persons +in whom was God the Father (Eph 4:6). (4.) They were all made +partakers of the joy of the gospel (Phil 1:7). (5.) Persons that +were circumcised inwardly (Col 2:11). (6.) Persons that turned +from idols to serve the living and true God (1 Thess 1:9). (7.) +Those that were the body of Christ, and members in particular, +that is, those that were visibly such; because they made profession +of faith, of holiness, of repentance, of love to Christ, and of +self-denial, at their receiving into fellowship. + +Fourth, I dare not hold communion with the open profane. + +(1.) Because it is promised to the church, that she shall dwell +by herself; that is, as she is a church, and spiritual; Lo, the +people shall dwell alone, and shall not be reckoned among the +nations (Num 23:9). (2.) Because this is their privilege. 'But +ye are a chosen generation, a royal priesthood, an holy nation, +a peculiar people; that ye should shew forth the praises of him +who hath called you out of darkness into his marvellous light' +(1 Peter 2:9,10). (3.) Because this is the fruit of the death of +Christ, 'who gave himself for us, that he might redeem us from +all iniquity, and purify unto himself a peculiar people, zealous +of good works' (Titus 2:14). (4.) Because this is the commandment: +'Save yourselves from this untoward generation' (Acts 2:40). (5.) +Because with such it is not possible we should have true and spiritual +communion. Be ye not unequally yoked together with unbelievers: +for what fellowship hath righteousness with unrighteousness? and +what communion hath light with darkness? And what concord hath +Christ with Belial? or what part hath he that believeth with an +infidel? And what agreement hath the temple of God with idols? +for ye are the temple of the living God, as God hath said, I will +dwell in them and walk in them; and I will be their God, and they +shall be my people. Wherefore come out from among them, and be ye +separate, saith the Lord, and touch not the unclean thing; and I +will receive you, and will be a Father unto you,--saith the Lord +Almighty (2 Cor 6:14-18). + +Fifth, I dare not hold communion with the open profane. Because + +(1.) This would be ploughing with an ox, and an ass together +(Deut 22:10): heavenly persons suit best for communion in heavenly +matters. (2.) It subjecteth not the nature of our discipline, +which is not forced, but free,[13] in a professed subjection to +the will and commandment of Christ: others being excluded by God's +own prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5). +Paul also, when he exhorteth Timothy to follow after righteousness, +faith, charity, peace, &c., (which are the bowels of church +communion,) he saith, do it 'with them that call on the Lord, out +of a pure heart' (2 Tim 2:22). + +Sixth, In a word, to hold communion with the open profane, is most +pernicious and destructive. (1.) 'Twas the wicked multitude that +fell a lusting, and that tempted Christ in the desert (Num 11:4). +(2.) It was the profane heathen, of whom Israel learned to worship +idols. They 'were mingled among the heathen, and learned their +works. And served their idols; which were a snare unto them' (Psa +106:35,36). (3.) It is the mingled people that God hath threatened +to plague with those deadly punishments of his, with which he hath +threatened to punish Babylon itself; saying, When a sword is upon +her liars, her mighty, her chariots, and treasures; a sword also +shall be upon the mingled people that are in the midst of her. + +And no marvel: for, (1.) Mixed communion polluteth the ordinances +of God. Say to the rebels, saith the Lord God, 'Let it suffice +you of all your abominations, in that ye have brought into my +sanctuary strangers, uncircumcised in heart, and uncircumcised in +flesh, to be in my sanctuary, to pollute it, even my house, when +ye offer my bread, the fat and the blood, and they have broken +my covenant, because of all your abominations' (Eze 44:6,7). (2.) +It violateth he law. 'Her priests have violated my law, and have +profaned mine holy things: [how] They have put no difference +between the holy and profane, neither have they shewed difference +between the unclean and the clean' (Eze 20:26). (3.) It profaneth +the holiness of God. 'Judah hath dealt treacherously, and an +abomination is committed in Israel and in Jerusalem; for Judah +hath profaned the holiness of the Lord which he loved, and hath +married the daughter of a strange god' (Mal 2:11). (4.) It defileth +the truly gracious. 'Know ye not that a little leaven leaveneth +the whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest +any root of bitterness springing up trouble you, and thereby many +be defiled' (Heb 12:15). + +Lastly, To conclude, it provoketh God to punish with severe +judgments: And therefore heed well. (1.) As I said before, The +drowning of the whole world was occasioned by the sons of God +commixing themselves with the daughters of men; and the corruption +of worship that followed thereupon (Gen 6, 7). (2.) He sent a +plague upon the children of Israel, for joining themselves unto +the people of Moab; and for following their abominations in worship +(Num 25:1-5; Josh 22:17): and let no man think, that now I have +altered the state of the question: for it is all one with the +church to communicate with the profane; and to sacrifice and offer +their gifts to the devil (Deut 32:16-19; Psa 106:36-40)[14]: the +reason is, because such have by their sin forsaken the protection +of heaven, and are given up to their own heart-lusts; and left to +be overcome of the wicked, to whom they have joined themselves +(Deut 12, 7:1-6). join not yourselves, said God, to the wicked, +neither in religion nor marriages; 'For they will turn away thy +son from following me, that they may serve other gods: so will +the anger of the Lord be kindled against you, and destroy thee +suddenly' (Deut 7:5). 'Did not Solomon king of Israel sin by these +things? yet among many nations was there no king like him who was +beloved of his God' (Neh 13:26). Hear how Paul handleth the point; +'But I say, that the things which the Gentiles [or openly profane] +sacrifice, they sacrifice to devils, and not to God; and I would +not that ye should have fellowship with devils. Ye cannot drink +the cup of the Lord, and the cup of devils: Ye cannot be partakers +of the table of the Lord, and of the table of devils. Do we provoke +the Lord to jealousy? Are we stronger than he?' (1 Cor 10:20-22). +I conclude, that therefore it is an evil, and a dangerous thing +to hold church communion with the openly profane and ungodly. It +polluteth his ordinances: it violateth his law: it profaneth his +holiness: it defileth his people; and provoketh the Lord to severe +and terrible judgments. + +Object. But we can prove in all ages [that] there have been the +open profane in the church of God. + +Ans. In many ages indeed it hath been so: but mark, they appeared +not such, when first they were received unto communion (Exo 12:48), +neither were they with God's liking, as such, to be retained among +them, but in order to their admonition, repentance and amendment +of life: of which, if they failed, God presently threatened the +church; and either cut them off from the church, as he did the +idolators, fornicators, murmurers, tempters, sabbath breakers; with +Korah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25; +Num 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze +22, 23) or else cut off them with the church and all, as he served +the ten tribes at one time, and the two tribes at another. 'My +God will cast them away, because they did not hearken unto him: +and they shall be wanderers among the nations' (Hosea 9:17). I +might here greatly enlarge, but I intend brevity; yet let me tell +you, that when Nehemiah understood by the book of the law of the +Lord, that the Ammonite and the Moabite should not come into the +congregation of God: 'They separated from Israel all the mixed +multitude' (Neh 13:1-3). Many have pleaded for the profane, that +they should abide in the church of God; but such hath not considered, +that God's wrath at all times hath with great indignation been +shewed against such offenders and their conceits. Indeed they like +not for to plead for them under that notion, but rather as Korah, +and his company: 'All the congregation are holy every one of them' +(Num 16:3). But it maketh no matter by what name they are called; +if by their deeds they shew themselves openly wicked: for names and +notions sanctify not the heart and nature; they make not virtues +of vice, neither can it save such advocates from the heavy curse +both of God and men (Prov 17:15, 24:24). 'The righteous men, they +shall judge them after the manner of adulteresses, and after the +manner of women that shed blood; because they are adulteresses, +and blood is in their hands' (Eze 23:45). + +SECOND, Thus have I shewed you with whom I dare not have communion: +and now to shew you with whom I dare. But in order thereto, I +desire you + +First, To take notice; That touching shadowish, or figurative +ordinances; I believe that Christ hath ordained but two in his +church, viz., Water baptism and the supper of the Lord: both which +are of excellent use to the church in this world; they being to +us representations of the death and resurrection of Christ; and +are, as God shall make them, helps to our faith therein. But I +count them not the fundamentals of our Christianity, nor grounds +or rule to communion with saints: servants they are, and our +mystical ministers, to teach and instruct us in the most weighty +matters of the kingdom of God: I therefore here declare my reverent +esteem of them; yet dare not remove them, as some do, from the +place and end, where by God they are set and appointed; nor ascribe +unto them more than they were ordered to have in their first and +primitive institution. It is possible to commit idolatry even with +God's own appointments: but I pass this, and come to the thing +propounded. + +Second, then, I dare have communion, church communion, with those +that are visible saints by calling: with those that, by the word +of the gospel, have been brought over to faith and holiness: and +it maketh no matter to me, what their life was heretofore, if they +now be 'washed,' if they be 'sanctified,' if they be 'justified in +the name of the Lord Jesus, and by the Spirit of our God' (1 Cor +6:11). Now in order to the discovery of this faith and holiness, +and so to fellowship in church communion: I hold it requisite +that a faithful relation be made thereof by the party thus to be +received; yea, if need be, by witnesses also, for the satisfaction +of the church, that she may receive in faith and judgment, such +as best shall suit her holy profession (Acts 9:26-28; 1 Cor 16:10; +2 Cor 8:23). Observe it; these texts do respect extraordinary +officers; and yet see, that in order to their reception by the +church, there was made to them a faithful relation of the faith +and holiness of those very persons; for no man may intrude himself +upon, or thrust himself upon, or thrust himself into a church of +Christ; without the church have first the knowledge and liking of +the person to be received: if otherwise, there is a door opened +for all the heretics in the world; yea, for devils also if they +appear in human shapes. But Paul shows you the manner of receiving, +by pleading (after some disgrace thrown upon him by the false +apostles) for his own admission of his companions: 'Receive us, +[saith he,] we have wronged no man, we have corrupted no man; we +have defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If +Timotheus come, [saith he,] see that he may be with you without +fear: for he worketh the work of the Lord, as I also do' (1 Cor +16:10). Also, when Paul supposed that Titus might be suspected by +some; see how he pleads for him: If 'any do enquire of Titus, he +is my partner and fellow-helper concerning you: or our brethren +be enquired of, they are the messengers of the churches, and the +glory of Christ' (2 Cor 8:23). Phebe also, when she was to be +received by the church at Rome; see how he speaketh in her behalf: +'I commend unto you Phebe our sister, which is a servant of the +church which is sat Cenchrea: that ye receive her in the Lord, +as becometh saints, and that ye assist her in whatsoever business +she hath need of you; for she hath been a succourer of many, and +of myself also' (Rom 16:1,2). Yea, when the apostles and brethren +sent their epistles from Jerusalem to Antioch; under what characters +do those go, that were the messengers to them? 'It seemed good +unto [the Holy Ghost and to] us,--to send chosen men unto you with +our beloved Barnabas and Paul, men that have hazarded their lives +for the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now +though the occasions upon which these commendations were written +were not simply, or only, in order to church relation, but also +for other causes; yet because the persons concerned were of the +churches to be received as faithful, and such who would partake +of church privileges with them, they have, therefore, their faith +and faithfulness related to the churches, as those that were +particularly embodied there. Besides Timothy and Titus being +extraordinary officers, stood as members and officers in every +church where they were received. Likewise Barnabas and Saul, Judas +and Silas, abode as members and officers where they were sent. +It was requisite, therefore, that the letters of recommendation +should be in substance the same with that relation that ought to +be made to the church, by or for the person that is to be embodied +there. But to return, I DARE HAVE COMMUNION, CHURCH COMMUNION, +WITH THOSE THAT ARE VISIBLE SAINTS BY CALLING. + +Quest. But by what rule would you receive them into fellowship +with yourselves? + +Ans. Even by a discovery of their faith and holiness, and their +declaration of willingness to subject themselves to the laws and +government of Christ in his church. + +Quest. But do you not count that by water baptism, and not otherwise, +that being the initiating and entering ordinance; they ought to +be received into fellowship? + +Ans. No; But tarry, and take my sense with my word. For herein +lies the mistake, To think that because in time past baptism was +administered upon conversion, that therefore it is the initiating +and entering ordinance into church communion: when by the word no +such thing is testified of it. Besides, that it is not so will be +manifest, if we consider the nature and power of such an ordinance. + +That ordinance then, that is, the initiating or entering ordinance +[as before] doth give to them that partake thereof a right to, +and a being of, membership with that particular church by which +it is administered. I say, a right to, and a being of, membership, +without the addition of another church act. This is evident by the +law of circumcision, which was the initiating law of old; for by +the administration of that very ordinance, the partaker thereof +was forthwith a member of that congregation, without the addition +of another church act (Gen 17). This is declared in its first +institution, and therefore it is called the token of the covenant. +The token or sign of righteousness, of Abraham's faith, and of the +visible membership of those that joined themselves to the church +with him; the very inlet into church communion that gave a being +of membership among them. And thus Moses himself expounds it; +'every man's servant, that is bought for money, when thou hast +circumcised him, then shall eat' of the passover (Exo 12:44), without +the addition of another church act, to empower him thereunto; his +circumcision hath already given him a being there, and so a right +to, and privilege in church relation: 'A foreigner and an hired +servant shall not eat thereof, [because not circumcised]. And when +a stranger shall sojourn with thee, and will keep the passover to +the LORD, let all his males be circumcised, and then let him come +near and keep it; [For then he is one of the church] and he shall +be as one born in the land: for no uncircumcised person shall eat +thereof' (Exo 12:48). Neither could any other thing, according to +the law of circumcision, give the devoutest person that breathed +a being of membership with them. 'He that is born in thy house, +and he that is bought with thy money, must needs be circumcised:--and +the uncircumcised man child, whose flesh of his foreskin is not +circumcised, that soul shall be cut off from his people' (Gen +17:13,14). Note then, that that which is the initiating ordinance +admitteth none into church communion but these that first partake +thereof. The angel sought to kill Moses himself, for attempting +to make his child a member without it (Exo 4:24-26). Note again, +that as it admitteth of none to membership without it; so as I +said, the very act of circumcising them, without the addition of +another church act, gave them a being of membership with that +very church, by whom they were circumcised. But none of this can +be said of baptism. First, there is none debarred or threatened +to be cut off from the church, if they be not first baptized. +Secondly, Neither doth it give to the person baptized a being +of membership with this or that church, by whose members he hath +been baptized. John gathered no particular church, yet was he the +first and great baptizer with water; he preached Christ to come, +and baptized with the baptism of repentance, and left his disciples +to be gathered by him (Acts 19:3-5). 'And unto him shall the +gathering of the people be' (Gen 49:10). Besides, after Christ's +ascension, Philip baptized the eunuch, but made him by that no +member of any particular church,. We only read, that Philip was +caught away from him, and that the eunuch saw him no more, but +went on his way rejoicing to his master and country of Ethiopia +(Acts 8:35-40). Neither was Cornelius made a member of the church +at Jerusalem, by his being baptized at Peter's command at Cesarea +(Acts 10, 11). Neither were they that were converted at Antioch, +by them that were scattered from the church at Jerusalem, by their +baptism, if they were baptized [in water] at all, joined to the +church at Jerusalem (Acts 11:19). No, they were after gathered and +embodied among themselves by other church acts (Acts 16). What +shall I say? into what particular church was Lydia baptized by +Paul, or those first converts at Philippi? Yea even in the second +of the Acts, baptizing and adding to the church appear to be acts +distinct: but if baptism were the initiating ordinance, then was +he that was baptized made a member; made a member of a particular +church, by the very act of water baptism. Neither ought any by God's +ordinance to have baptized any, but with respect to the admitting +them by that act to a being of membership in this particular church. +For if it be the initiating ordinance, it entereth them into the +church: What church? Into a visible church. Now there is no church +visible but that which is particular; the universal being utterly +invisible, and known to none but God. The person then that is +baptized stands by that a member of no church at all, neither of +the visible, nor yet of the invisible. A visible saint he is, but +not made so by baptism; for he must be a visible saint before, +else he ought not to be baptized (Acts 8:37, 9:17, 16:33). + +Take it again; Baptism [in water] makes thee no member of the +church, neither particular nor universal: neither doth it make +thee a visible saint: It therefore gives thee neither right to +nor being of membership at all. + +Quest. But why then were they baptized? + +Ans. That their own faith by that figure might be strengthened in +the death and resurrection of Christ. And that themselves might +see, that they have professed themselves dead, and buried, and +risen with him to newness of life (Col 2:12; Rom 6:4). It did not +seal to the church that they were so (their satisfaction as to +that arose from better arguments) but taught the party himself +that he ought so to be. Farther, it confirmed to his own conscience +the forgiveness of sins, if by unfeigned faith he laid hold upon +Jesus Christ (Gal 3:26; 1 Cor 15:29; Acts 2:38, 22:16; 1 Peter +3:21). Now then, if baptism be not the initiating ordinance, we +must seek for entering some other way, by some other appointment +of Christ, unless we will say that without rule, without order, +and without an appointment of Christ, we may enter into his visible +kingdom. The church under the law had its initiating and entering +ordinance: it must not therefore be, unless we should think that +Moses was more punctual and exact than Christ, but that also our +Lord hath his entering appointment. Now that which by Christ is +made the door of entrance into the church, by that we may doubtless +enter; and seeing baptism is not that ordinance, we ought not to +seek to enter thereby, but may with good conscience enter without +it. + +Quest. But by what rule then would you gather persons into church +communion? + +Ans. Even by that rule by which they are discovered to the church +to be visible saints; and willing to be gathered into their body +and fellowship. By that word of God therefore, by which their +faith, experience and conversation, being examined, is found good; +by that the church should receive them into fellowship with them. +Mark; not as they practice things that are circumstantial, but as +their faith is commended by a word of faith, and their conversation +by a moral precept. Wherefore that is observable, that after Paul +had declared himself sound of faith, he falls down to the body +of the law: 'Receive us, [saith he,] we have wronged no man, we +have corrupted no man, we have defrauded no man.' He saith not, I +am baptized, but I have wronged no man, &c. (2 Cor 7:2, see also +5:18-21). And if churches after the confession of faith made more +use of the ten commandments, to judge of the fitness of persons +by; they might not exceed by this seeming strictness, Christian +tenderness towards them they receive to communion. + +I will say therefore, that by the word of faith, and of good +works, moral duties gospelized, we ought to judge of the fitness +of members by, by which we ought also to receive them to fellowship: +For he that in these things proveth sound, he hath the antitype +of circumcision, which was before the entering ordinance. 'For he +is not a Jew, which is one outwardly; neither is that circumcision, +which is outward in the flesh. But he is a Jew, which is one +inwardly; and circumcision is that of the heart, in the spirit,--whose +praise is not of men, but of God' (Rom 2:28,29: Phil 3:1-4). Now +a confession of this by word and life, makes this inward circumcision +visible; when you know him therefore to be thus circumcised, you +ought to admit him to the Lord's passover: he, if any, hath a share +not only in church communion, but a visible right to the kingdom +of heaven. Again, 'For the kingdom of God, [or our service to +Christ] is not meat and drink, but righteousness, peace and joy +in the Holy Ghost. For he that in these things serveth Christ, +is acceptable to God, and approved of men' (Rom 14:17,18; Deut +28:47). By which word Righteousness, he meaneth as James doth, the +royal law, the perfect law, which is the moral precept evangelized, +or delivered to us by the hand of Christ (John 2:8.9). The law was +given twice on Sinai: the last time it was given with a proclamation +of grace and mercy of God, and of the pardon of sins going before +(Exo 19, 34:1-10). The second giving is here intended; for so +it cometh after faith, which first receiveth the proclamation of +forgiveness; hence we are said to do this righteousness in the joy +and peace of the Holy Ghost. Now he that in these things serveth +Christ, is accepted of God, and approved of men. For who is he +that can justly find fault with him, that fulfilleth the royal +law from a principle of faith and love. 'If ye fulfil the royal +law according to the scripture, Thou shalt love thy neighbour as +thyself, ye do well'; ye are approved of men. Again, he that hath +loved another hath fulfilled the law, for love is the fulfilling +of the law. He then that serveth Christ according to the royal law, +from faith and love going before, he is a fit person for church +communion; God accepteth him, men approve him. Now that the royal +law is the moral precept, read the place (John 2:8-12). It is also +called the law of liberty, because the bondage is taken away by +forgiveness going before; and this is it by which we are judged, +as is said, meet or unmeet for church communion, &c. + +Therefore I say, the rule by which we receive church-members, +it is the word of the faith of Christ, and of the moral precept +evangelized, as I said before, I am 'under the law to Christ,' +saith Paul (1 Cor 9:21). So when he forbiddeth us communion with +men, they be such as are destitute of the faith of Christ, and +live in the transgression of a moral precept: 'I have written unto +you, [saith he,] not to keep company, if any man that is called a +brother be a fornicator, or covetous, or an idolater, or a railer, +or a drunkard, or an extortioner, with such an one no not to eat' +(1 Cor 5:11). He saith not, if any man be not baptized [in water], +have not hands laid on him, or join with the unbaptized, these are +fictious, scriptureless notions. 'For this, Thou shalt not commit +adultery, Thou shalt not kill, Thou shalt not steal, thou shalt +not bear false witness, Thou shalt not covet; And if there be any +other commandment, it is briefly comprehended in this saying, +namely, Thou shalt love thy neighbour as thyself. Love worketh +no ill to his neighbour: therefore love is the fulfilling of the +law' (Rom 13:9,10). The word of faith, and the moral precept, +is that which Paul enjoins the Galatians and Philippians, still +avoiding outward circumstances: hence therefore when he had to the +Galatians treated of faith, he falls point blank upon moral duties. +'For in Christ Jesus neither circumcision availeth anything, nor +uncircumcision, but a new creature. And as many as walk according +to this rule, peace be on them, and mercy, and upon the Israel of +God' (Gal 6:15,16). As many as walk according to this rule: What +rule? The rule by which men are proved new creatures: The word +of faith, and the moral precept. Wherefore Paul exhorteth the +Ephesians not to walk, 'as other Gentiles, in the vanity of their +mind'; seeing they had received Christ, and had 'heard him, and +had been taught by him as the truth is in Jesus.' That they would +put off the old man; what is that? Why, 'the former conversation,' +which is 'corrupt according to the deceitful lusts'; lying, +anger, sin, giving place to the devil, corrupt communication, all +bitterness, wrath, clamour, evil-speaking, with all malice. And +that they would 'put on the new man.' What is that? That which is +'created in righteousness and true holiness'; a being 'renewed +in the spirit' of their mind, and a putting away all these things +(Eph 4). 'For in Christ Jesus'; these words are put in, on purpose +to shew us the nature of New Testament administrations, and how +they differ from the old. In Moses an outward conformity to an +outward and carnal ordinance, was sufficient to give (they subjecting +themselves thereto) a being of membership with the Jews; but in +Christ Jesus it is not so; of Abraham's flesh was the national +Jewish congregation; but it is Abraham's faith that makes New +Testament churches: They that are of faith, are the children of +faithful Abraham. They that are of faith, the same are the children +of Abraham (Gal 3:7-9). So then the seed being now spiritual, +the rule must needs be spiritual also, viz. The word of faith +and holiness. This is the gospel concision knife, sharper than +any two-edged sword; and that by which New Testament saints are +circumcised in heart, ears, and lips. 'For in Christ Jesus,' [is] +no outward and circumstantial thing, but the new creature; none +are subjects of the visible kingdom of Christ but visible saints +by calling: now that which manifesteth a person to be a visible +saint, must be conformity to the word of faith and holiness. 'And +they that are Christ's, have crucified the flesh with the affections +and lusts' (Gal 5:24). Hearken how delightfully Paul handleth the +point: The new creatures are the Israel of God. The new creature +hath a rule by himself to walk by; and as many as walk according +to this rule, peace be on them, and mercy, and upon the Israel +of God. Paul to the Philippians commandeth as much; where treating +of his own practice in the doctrine of faith and holiness, requireth +them to walk by the same rule, to mind the same thing. I desire +to be found in Christ, saith he, I reach forward toward the things +that are before; my conversation is in heaven, and flatly opposite +to them whose God is their belly, who glory in their shame, and +who mind earthly things. Brethren, saith he, 'be followers together +of me, and mark them which walk so' (Phil 3:17). Mark them; for +what? For persons that are to be received into fellowship, and the +choicest communion of saints. And indeed this is the safest way to +judge of the meetness of persons by: for take away the confession +of faith and holiness; and what can distinguish a Christian from +a Turk? He that indeed receiveth faith, and that squareth his life +by the royal, perfect, moral precept; and that walketh therein, +in the joy and peace of the Holy Ghost, no man can reject him; he +cannot be a man if he object against him; not a man in Christ; +not a man in understanding. 'The law is not made for a righteous +man'; neither to debar him the communion of saints if he desire +it, nor to cast him out if he were in. 'But for the lawless +and disobedient, for the ungodly and for sinners, for unholy and +profane, for murderers of fathers and murderers of mothers, for +manslayers, for whoremongers, for them that defile themselves +with mankind, for men-stealers, for liars, for perjured persons, +and if there be any other thing that is contrary to sound doctrine; +according to the glorious gospel of the blessed God, which was +committed to my trust' (1 Tim 1:9-11). Paul also, when he would +leave an everlasting conviction upon the Ephesians, concerning his +faith and holiness, treating first of the sufficiency of Christ's +blood, and the grace of God to save us; he adds, 'I have coveted +no man's silver, or gold, or apparel,' he bringeth them to the +moral precept, to prove the sincerity of his good conversation +by (Acts 20:33). And when men have juggled what they can, and +made never such a prattle about religion; yet if their greatest +excellency, as to the visibility of their saintship, lieth in an +outward conformity to an outward circumstance in religion, their +profession is not worth two mites. 'Let us walk honestly, as in +the day; not in rioting and drunkenness, not in chambering and +wantonness, not in strife and envying. But put ye on the Lord +Jesus Christ, and make not provision for the flesh, to fulfil the +lusts thereof' (Rom 13:13,14). And it is observable, that after +the apostle had in the 9th and 10th verses of this chapter told +us, that the moral precept is the rule of a good conversation, +and exhorted us to make no provision for the flesh; he adds, these +things provided, we may receive any that believe in Christ Jesus +unto communion with us; how weak soever and dark in circumstantials; +and chiefly designs the proof thereof in the remaining part of +his epistle. For he that is of sound faith, and of conversation +honest in the world; no man, however he may fail in circumstantials, +may lightly reproach or vilify him. And indeed such persons are +the honour of Christian congregations. Indeed he is prejudiced, +for want of light in these things about which he is dark, as +of baptism, or the like; but seeing that is not the initiating +ordinance, or the visible character of a saint; yea, seeing it +maketh no breach in a good and holy life: nor intrencheth upon +any man's right but his own; and seeing his faith may be effectual +without it, and his life approved by the worst of his enemies; +why should his friends, while he keeps the law, dishonour God by +breaking of the same? 'Speak not evil one of another, brethren. +He that speaketh evil of his brother, and judgeth his brother, +speaketh evil of the law, and judgeth the law: But if thou judge +the law, thou art not a doer of the law, but a judge' (James 4:11). +He that is judged, must needs fail somewhere in the apprehension +of him that judgeth him, else why is he judged. But he must fail +in substance, for then he is worthy to be judged (1 Cor 5:12). +His failure is then in a circumstance, for which he ought not to +be judged. + +Object. But notwithstanding all that you have said, water baptism +ought to go before the church-membership; shew me one in all the +New Testament, that was received into fellowship without it. + +Ans. 1. That water baptism hath formerly gone first is granted: +but that it ought of necessity so to do, I never saw proof. 2. +None ever received it without light going before, unless they did +play the hypocrite: and besides no marvel though in the primitive +times it was so generally practised first, for the unconverted +themselves know, it belonged to the disciples of Jesus Christ +(John 1:24-27). Yet that all that were received into fellowship +were even then baptized first, would strain a weak man's wit to +prove it, if arguments were closely made upon these three texts of +holy scripture (1 Cor 1:14-16; Gal 3:27; Rom 6:3). But I pass them, +and say, If you can shew me the Christian, that in the primitive +times remained dark about it, I will shew you the Christian that +was received without it. But should I grant more than can be +proved, viz. That baptism was the initiating ordinance; and that +it once did, as circumcision of old, give a being of membership +to the partakers; yea set the case that men were forbidden then +to enter into fellowship without it: yet the case may so be, that +these things notwithstanding, men might be received into fellowship +without it. All these things intailed to circumcision; that was the +initiating ordinance; that gave being of membership; that was it +without which it was positively commanded none should be received +into fellowship (Josh 5). Yet for all this more than six hundred +thousand were received into the church without it, yea received, +and also retained there, and that by Moses and Joshua, even those +to whom the land was promised, when the uncircumcised were cut +off. But why then were they not circumcised? Doubtless there was +a reason; either they wanted time, or opportunity, or instruments, +or something. But they could not render a bigger reason than this, +I have no light therein: which is the cause at this day that many +a faithful man denieth to take up the ordinance of baptism: but +I say whatever the hindrance was, it mattereth not; our brethren +have a manifest one, an invincible one, one that all the men on +earth, nor angels in heaven can remove: For it is God that createth +light; and for them to do it without light would but prove them +unfaithful to themselves, and make them sinners against God; 'For +whatsoever is not of faith is sin' (Rom 14:23). If therefore Moses +and Joshua thought fit to communicate with six hundred thousand +uncircumcised persons; when by the law not one such ought to +have been received among them; why may not I have communion, the +closest communion with visible saints as afore described, although +they want light in, and so cannot submit to that, which of God +was never made the wall of division betwixt us. I shall therefore +hold communion with such. + +First, Because the true visible saint hath already [been] subjected +to that which is better; even to the righteousness of God, which +is by faith of Jesus Christ; by which he stands just before God; +he also hath made the most exact and strict rule under heaven, +that whereby he squares his life before men. He hath like precious +faith with the best of saints, and a conversation according to +light received, becoming the gospel of Christ. He is therefore +to be received, received I say, not by THY light, not for that in +circumstances he jumpeth with thy opinion; but according to his own +faith which he ought to keep to himself before God. 'Conscience, +I say, not thine own, but of the other; for why is my liberty +judged of another man's conscience' (1 Cor 10:29). Some indeed +do object, that what the apostles wrote, they wrote to gathered +churches, and so to such as were baptized. And therefore the +arguments that are in the epistles about things circumstantial, +respect not the case in hand. But I will tell such, that as to the +first part of their objection, they are utterly under a mistake. +The first to the Corinthians, the epistle of James, both them of +Peter, and the first epistle of John, were expressly written to +all the godly, as well as particular churches. Again; if water +baptism, as the circumstances with which the churches were pestered +of old, trouble their peace, wound the consciences of the godly, +dismember and break their fellowship; it is, although an ordinance, +for the present to be prudently shunned; for the edification of +the church, as I shall shew anon, is to be preferred before it. + +Second, and observe it; 'One Spirit,--one hope,--one Lord, one +faith, one baptism [not of water, for by one Spirit are we all +baptized into one body] one God and Father of all, who is above all, +and through all, and in you all' (Eph 4:1-6). This is a sufficient +rule for us to hold communion by, and also to endeavour the +maintaining that communion, and to keep it in unity, within the +bond of peace against all attempts whatsoever (1 Cor 12:16). + +Third, I am bold therefore to have communion with such (Heb +6:1,2). Because they also have the doctrine of baptism: I say the +doctrine of them. For here you must note, I distinguish between +the doctrine and practice of water baptism; The doctrine being +that which by the outward sign is presented to us, or which by +the outward circumstance of the act is preached to the believer: +viz. THE DEATH OF CHRIST; MY DEATH WITH CHRIST; also his resurrection +from the dead, and mine with him to newness of life. This is the +doctrine which baptism preacheth, or that which by the outward +action is signified to the believing receiver. Now I say, he that +believeth in Jesus Christ hath richer and better than that [of +baptism in water], viz. is dead to sin, and that lives to God by +him, he hath the HEART, POWER and DOCTRINE of baptism: all then +that he wanteth, is but the sign, the shadow, or the outward +circumstances thereof. Nor yet is THAT despised but forborne for +want of light. The best of baptisms he hath; he is baptized by +that one Spirit; he hath the heart of water baptism, he wanteth +only the outward shew, which if he had would not prove him a truly +visible saint; it would not tell me he had grace in his heart. It +is no characteristical note to another, of my sonship with God. +Indeed it is a sign to the person baptized, and an help to his own +faith. He should know by that circumstance, that he hath received +remission of sins; if his faith be as true, as his being baptized +is felt by him. But if for want of light, he partake not of +that sign, his faith can see it in other things, exceeding great +and precious promises. Yea, as I also have hinted already, if he +appear not a brother before, he appeareth not a brother by that: +And those that shall content themselves to make that the note of +visible church-membership; I doubt make things not much better, +the note of their sonship with God. + +Fourth, I am bold to hold communion with visible saints as afore +[described]; because God hath communion with them; whose examples +in the case, we are straitly commanded to follow. 'Receive ye one +another as Christ also received us [saith Paul,] to the glory of +God' (Rom 15:1-7). Yea, though they be saints of opinions contrary +to you; though it goeth against the mind of them that are strong. +'We then that are strong ought to bear the infirmities of the +weak, and not to please ourselves' (Rom 15:1). What infirmities? +Those that are natural are incident to all, they are infirmities +then that are sinful, that cause a man, for want of light, to err +in circumstantials; And the reason upon which he grounds this +admonition is, that 'Christ pleased not himself; but, as it is +written, The reproaches of them that reproached thee, fell on me.' +You say, to have communion with such weak brethren, reproacheth +your opinions, and practice. Grant it, your dulness and deadness, +and imperfections also reproach the holiness of God; if you say +no, for Christ hath borne our sins; the answer is still the same, +Their sins also are fallen upon Christ; he then that hath taken +away thy sins from before the throne of God; hath taken away their +shortness in conformity to an outward circumstance in religion. Both +your infirmities are fallen upon Christ; yea, if notwithstanding +thy great sins, thou standest by Christ complete before the throne +of God; why may not thy brother, notwithstanding his little ones, +stand complete before thee in the church. + +Vain man! think not by the straitness of thine order, in outward +and bodily conformity, to outward and shadowish circumstances, +that thy peace is maintained with God, for peace with God is by +faith in the blood of his cross; who hath borne the reproaches of +you both. Wherefore he that hath communion with God for Christ's +sake, is as good and as worthy of the communion of saints as +thyself. He erreth in A CIRCUMSTANCE, thou errest in A SUBSTANCE; +who must bear these errors? Upon whom must these reproaches fall? +(Phil 1:10). Some of the things of God that are excellent, have +not been approved by some of the saints: What then? must these +for this be cast out of the church? No, these reproaches by which +the wisdom of heaven is reproached have fallen upon me, saith +Christ. But to return; GOD HATH RECEIVED HIM, Christ hath received +him, therefore do you receive him. There is more solidity in this +argument, than if all the churches of God had received him. This +receiving then, because it is set as an example to the church, is +such as must needs be visible to them; and is best described by +that word which discovereth the visible saint. Whoso, therefore, +you can by the word, judge a visible saint, one that walketh with +God; you may judge by the selfsame word that God hath received +him. Now him that God receiveth and holdeth communion with, him +you should receive and hold communion with. Will any say we cannot +believe that God hath received any but such as are baptized [in +water]? I will not suppose a brother so stupefied; and therefore +to that I will not answer. + +Receive him 'TO THE GLORY OF GOD.' To the glory of God, is put in +on purpose, to show what dishonour they bring to God, who despise +to have communion with them; who yet they know have communion +with God. For how doth this man, or that church, glorify God, or +count the wisdom and holiness of heaven beyond them, when they +refuse communion with them, concerning whom, they are by the word +convinced, that they have communion with God. 'Now the God of +patience and consolation grant you to be like minded one towards +another according to Christ Jesus' (Rom 15:5). By this word +patience, Paul insinuateth how many imperfections, the choicest +Christians do mingle their best performances with. And by this +of consolation, how readily God overlooks, passeth by them, and +comforteth you notwithstanding. Now that this mind should be in +Christians one to another, is manifest; because Paul prays that +it might be so. But this is an heavenly gift, and therefore must +be fetched from thence. But let the patience of God, and the +willingness of Christ, to bear the reproaches of the weak; and +the consolations that they have in God, notwithstanding, moderate +your passions, and put you upon prayer, to be minded like Jesus +Christ. + +Fifth, Because a failure in such a circumstance as water, doth +not unchristian us. This must needs be granted, not only from what +was said before; but for that thousands of thousands that could +not consent thereto as we have, more gloriously than we are like +to do, acquitted themselves and their christianity before men, and +are now with the innumerable company of angels and the spirits of +just men made perfect. What is said of eating, or the contrary, +may as to this be said of water baptism. Neither if I be baptized, +am I the better, neither if I be not, am I the worse: not the +better before God: not the worse before men: still meaning as Paul +doth, provided I walk according to my light with God: otherwise +it is false; for if a man that seeth it to be his duty shall +despisingly neglect it; or if he that hath no faith therein shall +foolishly take it up; both these are for this the worse, being +convicted in themselves for transgressors. He therefore that doth +it according to his light, doth well, and he that doth it not, or +dare not do it for want of light, doth not ill; for he approveth +his heart to be sincere with God; he dare not do any thing but by +light in the word. If therefore he be not by grace a partaker of +light, in that circumstance which thou professest; yet he is a +partaker of that liberty and mercy by which thou standest. He hath +liberty to call God father, as thou: and to believe he shall be +saved by Jesus: his faith, as thine, hath purified his heart: he +is tender of the glory of God as thou art: and can claim by grace +an interest in heaven; which thou must not do because of water: +ye are both then Christians before God and men without it: he +that can, let him preach to himself by that: he that cannot, let +him preach to himself by the promises; but yet let us rejoice in +God together: let us exalt his name together. Indeed the baptized +can thank God for that, for which another cannot; but may not he +that is unbaptized thank God for that which the baptized cannot? +Wouldest thou be content that I should judge thee, because thou +canst not for my light give thanks with me? why then should he +judge me, for that I cannot give thanks with him for his? 'Let us +not therefore judge one another any more: but judge this rather, +that no man put a stumblingblock or an occasion to fall in +his brother's way' (Rom 14:13). And seeing the things wherein we +exceed each other, are such as neither make nor mar Christianity; +let us love one another and walk together by that glorious rule +above specified, leaving each other in all such circumstances +to our own master, to our own faith. 'Who art thou that judgest +another man's servant? to his own master he standeth or falleth. +Yea, he shall be holden up: for God is able to make him stand' +(Rom 14:4). + +Sixth, I am therefore for holding communion thus, because the +edification of souls in the faith and holiness of the gospel, is +of greater concernment than an agreement in outward things;[16] +I say, it is of greater concernment with us, and of far more +profit to our brother; than our agreeing in, or contesting for the +business of water baptism (John 16:13; 1 Cor 14:26; 2 Cor 10:8, +12:19; Eph 4:12; 2 Tim 3:17; 1 Cor 8:1, 13:1-4). That the edification +of the soul, is of the greatest concern, is out of measure evident +because heaven and eternal happiness are so immediately concerned +therein. Besides, this is that for which Christ died, for which +the Holy Ghost was given, yea for which the scriptures and the +gifts of all the godly are given to the church; yea, and if gifts +are not bent to this very work, the persons are said to be proud +or uncharitable that have them; and stand but for cyphers or +worse among the churches of God. Farther, edification is that that +cherisheth all grace, and maketh the Christians quick and lively, +and maketh sin lean and dwindling, and filleth the mouth with +thanksgiving to God. But to contest with gracious men, with men +that walk with God; to shut such out of the churches; because they +will not sin against their souls, rendereth thee uncharitable (Rom +14:15,20). Thou seekest to destroy the word of God; thou begettest +contentions, janglings, murmurings, and evil surmisings, thou +ministerest occasion for whisperings, backbitings, slanders and +the like, rather than godly edifying; contrary to the whole current +of the scriptures and peace of all communities. Let us therefore +leave off these contentions, 'and follow after the things that +make for peace, and things wherewith one may edify another' (Rom +14:19). And know that the edification of the church of God dependeth +not upon, neither is tied to this or that circumstance. Especially +when there are in the hearts of the godly, different persuasions +about it; then it becometh them in the wisdom of God, to take +more care for their peace and unity; than to widen or make large +their uncomfortable differences. + +Although Aaron transgressed the law, because he ate not the +sin-offering of the people; yet seeing he could not do it with +satisfaction to his own conscience, Moses was content that he left +it undone (Lev 10:16-20). Joshua was so zealous against Eldad and +Medad, for prophesying in the camp, without first going to the +Lord to the door of the tabernacle, as they were commanded, that +he desired Moses to forbid them (Num 11:27,28). But Moses calls +his zeal envy, and prays to God for more such prophets; knowing +that although they failed in a circumstance, they were right in +that which was better. The edification of the people in the camp +was that which pleased Moses. + +In Hezekiah's time, though the people came to the passover in +an undue manner, and 'did eat it otherwise than it was written'; +yet the wise king would not forbid them, but rather admitted it, +knowing that their edification was of greater concern, than to +hold them to a circumstance or two (2 Chron 30:13-27). Yea, God +himself did like the wisdom of the king, and healed, that is, +forgave, the people at the prayer of Hezekiah. And observe it, +notwithstanding this disorder, as to circumstances, the feast was +kept with great gladness; and the Levites and the priests praised +the Lord day by day, singing with loud instruments unto the Lord; +yea, there was not the like joy in Jerusalem from the time of +Solomon unto that same time. What shall we say, all things must +give place to the profit of the people of God. Yea, sometimes laws +themselves, for their outward preservation, much more for godly +edifying. When Christ's disciples plucked the ears of corn on +the sabbath, no doubt for very hunger, and were rebuked by the +Pharisees for it, as for that which was unlawful; how did their +Lord succour them? By excusing them, and rebuking their adversaries. +'Have ye not read,' said he, 'what David did when he was an hungered, +and they that were with him; how he entered into the house of God, +and did eat the shew bread, which was not lawful for him to eat, +neither for them which were with him, but only for the priests? +Or have ye not read in the law, how that on the sabbath days the +priests in the temple profaned the sabbath, and are blameless?' +(Matt 12:1-5). Why blameless? because they did it in order to the +edification of the people. If laws and ordinances of old have been +broken, and the breach of them borne with, when yet the observance +of outward things was more strictly commanded than now, when the +profit and edification of the people came in competition, how much +more may not we have communion, church communion, where no law is +transgressed thereby. + +Seventh, Therefore I am for holding communion thus, because love, +which above all things we are commanded to put on, is of much more +worth than to break about baptism; Love is also more discovered +when it receiveth for the sake of Christ and grace, than when it +refuseth for want of water: and observe it, as I have also said +before, this exhortation to love is grounded upon the putting +on of the new creature; which new creature hath swallowed up all +distinctions, that have before been common among the churches. As +I am a Jew, you are a Greek; I am circumcised, you are not: I am +free, you are bound. Because Christ was all in all these, 'Put +on therefore,' saith he, 'as the elect of God, holy and beloved, +bowels of mercies, kindness, humbleness of mind, meekness, +long-suffering,' that is, with reference to the infirmities of +the weak, 'forbearing one another, and forgiving one another, if +any man have a quarrel against any: even as Christ forgave you, +so also do ye: and above all these things put on charity, which +is the bond of perfectness' (Col 3:12-14). Which forbearing and +forgiving respecteth not only private and personal injuries, but +also errors in judgment about inclinations and distinctions tending +to divisions, and separating upon the grounds laid down in verse +11 which how little soever they now seem to us, who are beyond +them, were strong, and of weight to them who in that day were +entangled with them. Some saints then were not free to preach to +any but the Jews: denying the word of life to the Gentiles, and +contending with them who preferred it to them: which was a greater +error than this of baptism (Acts 11:1-19). But what should we do +with such kind of saints? Why love them still, forgive them, bear +with them, and maintain church communion with them. Why? because +they are new creatures, because they are Christ's: for this swallows +up all distinctions. Farther, because they are elect and beloved +of God. Divisions and distinctions are of shorter date than election; +let not them therefore that are but momentary, and hatched in +darkness, break that bond that is from everlasting. It is love, +not baptism, that discovereth us to the world to be Christ's +disciples. It is love, that is the undoubted character of our +interest in, and sonship with God: I mean when we love as saints, +and desire communion with others, because they have fellowship +one with another, in their fellowship with God the Father, and +his Son Jesus Christ (1 John 1:3). And now though the truth and +sincerity of our love to God, be then discovered when we keep his +commandments, in love to his name; yet we should remember again, +that the two head and chief commandments, are faith in Jesus, and +love to the brethren (1 John 3:23). So then he that pretendeth +to love, and yet seeks not the profit of his brother in chief; he +loveth, but they are his own opinions and froward notions (James +4:11; Rom 14:21). 'Love is the fulfilling of the law'; but he +fulfils it not who judgeth and setteth at nought his brother; +that stumbleth, offendeth, and maketh weak his brother; and all +for the sake of a circumstance, that to which he cannot consent, +except he sin against his own soul, or Papist like, live by +an implicit faith.[17] Love therefore is sometimes more seen and +showed, in forbearing to urge and press what we know, than in +publishing and imposing. 'I could not,' (saith Paul, love would +not let me) 'speak unto you as unto spiritual, but as unto carnal, +even as unto babes in Christ. I have fed you with milk, and not +with meat: for hitherto ye were not able to bear it, neither yet +now are ye able' (1 Cor 3:1,2). The apostle considered not only +the knowledge that he had in the mysteries of Christ; but the +temper, the growth, and strength of the churches, and accordingly +kept back, or communicated to them, what might be for their profit +(Acts 20:18-20). So Christ, 'I have yet many things to say unto +you, but ye cannot bear them now' (John 16:12). It may be some +will count these old and threadbare texts; but such must know, +that the word of the Lord must stand for ever (Isa 40:8). And I +should dare to say to such, if the best of thy new shifts, be to +slight, and abuse old scriptures; it shews thou art more fond of +thy unwarrantable opinion, than swift to hear, and ready to yield +to the authority that is infallible. + +But to conclude this, when we attempt to force our brother beyond +his light, or to break his heart with grief; to thrust him beyond +his faith, or to bar him from his privilege: how can we say, I +love? What shall I say? To have fellowship one with another for +the sake of an outward circumstance, or to make that the door to +fellowship which God hath not; yea to make that the including, +excluding charter; the bounds, bar, and rule of communion; when +by the word of the everlasting testament there is no warrant for +it; to speak charitably, if it be not for want of love, it is +for want of knowledge in the mysteries of the kingdom of Christ. +Strange! take two Christians equal in all points but this, nay, +let one go beyond the other far, for grace and holiness; yet +this circumstance of water shall drown and sweep away all his +excellencies, not counting him worthy of that reception, that with +hand and heart shall be given to a novice in religion, because he +consents to water. + +Eighth. But for God's people to divide into parties, or to shut +each other from church communion; though from greater points, and +upon higher pretences, than this of water baptism; hath heretofore +been counted carnal, and the actors herein babyish Christians. +Paul and Apollos, Cephas and Christ, were doubtless higher things +than those about which we contend: yet when they made divisions for +them; how sharply are they rebuked? Are ye not CARNAL, CARNAL, +CARNAL? For whereas there are among you, envyings, strife, divisions, +or factions: 'are ye not carnal' (1 Cor 1:11,12, 3:1-4). While +one saith, I am of Paul, and another I am of Apollos, are ye not +carnal? See therefore from whence arise all they endeavours, zeal, +and labour, to accomplish divisions among the godly: let Paul +or Cephas, or Christ himself, be the burthen of thy song, yet the +heart from whence they flow is carnal; and thy actions, discoveries +of childishness. But, doubtless when these contentions were among +the Corinthians, and one man was vilified, that another might be +promoted; a lift with a carnal brother, was thought great wisdom +to widen the breach. But why should HE be rebuked, that said he +was for Christ? Because he was for him in opposition to his holy +apostles. Hence he saith, 'Is Christ divided,' or separate from +his servants? Note therefore that these divisions are deserted +by the persons the divisions were made about; neither Paul, nor +Apollos, nor Cephas, nor Christ is here. Let the cry be never so +loud, Christ, order, the rule, the command, or the like; carnality +is but the bottom, and they are but babes that do it; their zeal +is but a puff (1 Cor 4:6). And observe it, the great division at +Corinth, was helped forward by water baptism: this the apostle intimates +by, 'Were ye baptized in the name of Paul?' Ah, brethren! Carnal +Christians with outward circumstances, will, if they be let alone, +make sad work in the churches of Christ, against the spiritual +growth of the same. But 'I thank God,' saith Paul, 'that I baptized +none of you,' &c. Not but that it was then an ordinance of God, +but they abused it, in making parties thereby. 'I baptized none +of you, but Crispus and Gaius,--and the household of Stephanus': +men of note among the brethren, men of good judgment, and reverenced +by the rest; they can tell you I intended not to make a party to +myself thereby. 'Besides, I know not whether I baptized any other.' +By this negligent relating, who were baptized by him; he showeth +that he made no such matter of baptism, as some in these days do; +nay, that he made no matter at all thereof, with respect to church +communion; for if he did not heed who himself had baptized; he much +less heeded, who were baptized by others; but if baptism had been +the initiating, or entering ordinance, and so appointed of God; +no doubt he had made more conscience thereof, than so lightly to +pass it over. 'For Christ sent me not to baptize, but to preach +the gospel.' The gospel then may be effectually preached, and +yet baptism neither administered nor mentioned. The gospel being +good tidings to sinners, upon the account of free grace through +Christ; but baptism with things of like nature, are duties enjoined +such a people who received the gospel before. I speak not this, +because I would teach men to break the least of the commandments +of God; but to persuade my brethren of the baptized way, not to +hold too much thereupon, not to make it an essential of the gospel +of Christ, nor yet of communion of saints. + +'He sent me not to baptize': these words are spoken with holy +indignation against them that abuse this ordinance of Christ. So +when he speaketh of the ministers themselves, which also they had +abused; in his speaking, he as it were trampleth upon them, as if +they were nothing at all. 'Who then is Paul, and who is Apollos?' +'He that planteth is not any thing, neither is he that watereth, +but God that giveth the increase' (1 Cor 3:5,7). Yet for all this, +the ministers and their ministry are a glorious appointment of +God in the world. Baptism also is a holy ordinance, but when Satan +abuseth it, and wrencheth it out of its place; making that which +was ordained of God for the edification of believers, the only +weapon to break in pieces the love, the unity, the concord of +saints; then What is baptism? then neither is baptism anything. +And this is no new doctrine; for God by the mouth of his prophets +of old, cried out against his own institutions, when abused by +his people: 'To what purpose is the multitude of your sacrifices +unto me,' saith the LORD: 'I am full of the burnt-offerings of +rams, and the fat of fed beasts; and I delight not in the blood +of bullocks, or of lambs, or of he goats. When ye come to appear +before me, who hath required this at your hands, to tread my +courts? Bring no more vain oblations, incense is an abomination +to me; the new moons and sabbaths, the calling of assemblies, +I cannot away with it; it is iniquity, even the solemn meeting. +Your new moons and your appointed feasts my soul hateth: they are +a trouble unto me, I am weary to bear them' (Isa 1:11-14). And +yet all these were his own appointments. But why then did he thus +abhor them? Because they retained the evil of their doings, and +used them as they did other of his appointments, viz., 'For strife +and debate, and to strike with the fist of wickedness' (58:4): +Wherefore when that of God that is great, is overweighed by that +which is small; it is the wisdom of them that see it, to put load +to the other end of the scale; until the things thus abused, poise +in their own place. But to pass this and proceed. + +Ninth, If we shall reject visible saints by calling saints that +have communion with God, that have received the law at the hand of +Christ, that are of an holy conversation among men; they desiring +to have communion with us, as much as in us lieth, we take from +them their very privileges, and the blessings to which they were +born of God. For Paul saith not only to the gathered church at +Corinth, but to all scattered saints that in every place call upon +the name of the Lord; That Jesus Christ is theirs, That Paul, and +Apollos, and the world, and life, and death, and all things are +theirs, because they are Christ's, and Christ is God's. But saith +he, let no man glory in men, such as Paul and Cephas, though these +were excellent: because this privilege comes to you upon another +bottom, even by faith of Jesus Christ, 'Drink you all of this,' is +entailed to faith, not baptism: nay, baptized persons may yet be +excluded this; when he that discerneth the Lord's body hath right +and privilege to it (1 Cor 11:28,29). But to exclude Christians from +church communion and to debar them their heaven-born privileges, +for the want of that which yet God never made a wall of division +between us. + +(1.) This looks too like a spirit of persecution (Job 19:28). (2.) +It respecteth more a form, than the spirit and power of godliness +(2 Tim 3:5). (3.) This is to make laws, where God hath made none, +and to be wise above what is written, contrary to God's word, and +our own principles. (4.) It is a directing of the Spirit of God. +(5.) It bindeth all men's faith and light to mine opinion. (6.) It +taketh away the children's bread. (7.) It withholdeth from them +the increase of faith. (8.) It tendeth to harden the hearts of +the wicked. (9.) It tendeth to make wicked the hearts of weak +Christians. (10.) It setteth open a door to all temptations. (11.) +It tempteth the devil to fall upon those that are alone, and have +none to help them. (12.) It is the nursery of all vain janglings, +back-bitings, and strangeness among the Christians. (13.) It +occasioneth the world to reproach us. (14.) It holdeth staggering +consciences, in doubt of the right way of the Lord. (15.) It giveth +occasion to many to turn aside to most dangerous heresies. (16.) +It abuseth the holy scriptures; It wresteth God's ordinances out +of their place. (17.) It is a prop to antichrist. (18.) Shall I +add, Is it not that which greatly prevailed to bring down these +judgments, which at present we feel and groan under;[18] I will +dare to say, it was[19] a cause thereof. + +Tenth, and lastly, Bear with one word farther. What greater +contempt can be thrown upon the saints than for their brethren to +cast them off, or to debar them church communion? Think you not +that the world may groundly say, Some great iniquity lies hid in +the skirts of your brethren; when in truth the transgression is +yet your own? But I say, what can the church do more to the sinners +or open profane? Civil commerce you will have with the worst, and +what more have you with these? Perhaps you will say we can pray and +preach with these; and hold them Christians, saints, and godly. +Well, but let me ask you one word farther: Do you believe, that +of very conscience they cannot consent, as you, to that of water +baptism? And that if they had light therein, they would as willingly +do it as you? Why then, as I have shewed you, our refusal to hold +communion with them is without a ground from the word of God. But +can you commit your soul to their ministry, and join with them in +prayer; and yet not count them meet for other gospel privileges? +I wold know by what scripture you do it? Perhaps you will say, I +commit not my soul to their ministry, only hear them occasionally +for trial. If this be all the respect thou hast for them and their +ministry, thou mayest have as much for the worst that pisseth +against the wall. But if thou canst hear them as God's ministers, +and sit under their ministry as God's ordinance; then shew me where +God hath such a gospel ministry, as that the persons ministering +may not, though desiring it, be admitted with you to the closest +communion of saints. But if thou sittest under their ministry for +fleshly politic ends, thou hearest the word like an atheist, and +art thyself, while thou judgest thy brother, in the practice of +the worst of men. But I say, where do you find this piece-meal +communion with men that profess faith and holiness as you, and +separation from the world. If you object, that my principles lead +me to have communion with all; I answer with all as afore described; +if they will have communion with me. + +Object. Then you may have communion with the members of antichrist. + +Ans. If there be a visible saint yet remaining in that church; +let him come to us, and we will have communion with him. + +Quest. What, though he yet stand a member of that sinful number, +and profess himself one of them. + +Ans. You suppose an impossibility; for it cannot be that, at the +same time, a man should visibly stand a member of two bodies +diametrically opposite one to another. Wherefore it must be supposed, +that he who professeth himself a member of a church of Christ, +must forthwith, nay before, forsake the antichristian one. The +which if he refuseth to do, it is evident he doth not sincerely +desire to have fellowship with the saints. + +[Quest.] But he saith he cannot see that that company to which +you stand opposite, and conclude antichristian, is indeed the +antichristian church. + +[Ans.] If so, he cannot desire to join with another, if he know +them to be professedly and directly opposite. I hold therefore +to what I said at first; That if there be any saints in the +antichristian church, my heart, and the door of our congregation +is open to receive them, into closest fellowship with us. + +Object. But how if they yet retain some antichristian principles. + +Ans. If they be such as eat out the bowels of a church, so soon as +they are detected he must either be kept out, while out, or cast +out, if in: for it must be the prudence of every community to +preserve its own unity with peace and truth: the which the churches +of Christ may do; and yet as I have shewed already, receive such +persons as differ upon the point of water baptism. For the doing +or not doing of that neither maketh nor marreth the bowels or +foundation of church communion. + +Object. But this is receiving for opinion sake; as before you said +of us. + +Ans. No; we receive him for the sake of Christ, and grace, and +for our mutual edification in the faith; and that we respect +not opinions, I mean in lesser matters, 'tis evident; for things +wherein we differ are no breach of communion among us; we let +every man have his own faith in such things to himself before God. + + +I NOW COME TO A SHORT APPLICATION. + +I. Keep a strict separation, I pray you, from communion with the +open profane; and let not man use his liberty in church relation +as an occasion to the flesh; but in love serve one another. 'Looking +diligently--lest any root of bitterness--[any poisonful herb (Deut +29:18)] spring up trouble you, and thereby many be defiled' (Heb +12:15). And let those that before were reasons for my separation, +be motives to you to maintain the like: and remember that when +men have said what they can for a sinful mixture in the worship +of God; the arm of the Lord is made bare against it. + +II. In the midst of your zeal for the Lord, remember that the +visible saint is his; and is privileged in all those spiritual +things that you have in the word and live in the practice of, and +that he is to partake thereof, according to his light therein. +Quarrel not with him about things that are circumstantial; but +receive him in the Lord, as becometh saints: if he will not have +communion with you, the neglect is his, not yours. But saith +the open profane, why cannot we be reckoned saints also? We have +been christened, we go to church, we take the communion.[20] Poor +people! This will not do; for so long as in life and conversation +you appear to be open profane, we cannot, unless we sin, receive +you into our fellowship: for by your ungodly lives you shew that +you know not Christ; and while you are such by the word, you are +reputed but beasts: now then judge yourselves, if it be not a +strange community that consisteth of men and beasts: let beasts +be with the beasts, you know yourselves do so; you receive not +your horse nor your hog to your table, you put them in a room by +themselves. Besides I have shewed you before, that for many reasons +we cannot have communion with you. + +(1.) The church of God must be holy (Lev 11:44, 19:2, 20:7; 1 +Peter 1:15,16; Isa 26:2; Psa 118:20; Eze 43:12, 44:9; Isa 52:11). + +(2.) The example of the churches of Christ before, hath been a +community of visible saints (Rom 1:7; 1 Cor 1:2; Eph 1:1; Col +1:2; 1 Thess 1:1; 2 Thess 1:1-5). Poor carnal man, there are many +other reasons urged in this little book, that shew why we cannot +have communion with thee: not that we refuse of pride or stoutness, +or because we scorn you as men. No, we pity you, and pray to God +for you; and could, if you were converted, with joy receive you +to fellowship with us: Did you never read in Daniel, That iron +is not mixed with miry clay? (2:43). No more can the saints with +you, in the worship of God, and fellowship of the gospel, When +those you read of in the fourth of Ezra, attempted to join in temple +work with the children of the captivity; what said the children +of Judah? 'Ye have nothing to do with us to build an house unto +our God; but we ourselves together will build unto the Lord God +of Israel,' &c (Eze 4:3). + +I return now to those that are visible saints by calling, that +stand at a distance one from another, upon the accounts before +specified: Brethren; CLOSE; CLOSE; be one, as the Father in Christ +is one. + +1. This is the way to convince the world that you are Christ's, +and the subjects of one Lord; whereas the contrary makes them +doubt it (John 13:34,35, 17:23). 2. This is the way to increase +love; that grace so much desired by some, and so little enjoyed +by others (2 Cor 7:15). 3. This is the way to savour and taste +the Spirit of God in each other's experience; for which if you +find it in truth you cannot but bless, if you be saints, the name +of our Lord Jesus Christ (1 Thess 1:2-4). 4. This is the way to +increase knowledge, or to see more in the word of God: for that +may be known by two; that is not seen by one (Isa 52:8). 5. This +is the way to remove secret jealousies and murmurings one against +the other: yea this is the way to prevent much sin, and greatly +to frustrate that design of hell (Prov 6:16-19). 6. This is the +way to bring them out of the world into fellowship that now stand +off from our gospel privileges, for the sake of our vain janglings. +7. This is the way to make antichrist shake, totter, and tremble +(Isa 11:13,14). 8. This is the way to leave Babylon as an habitation +for devils only; and to make it a hold for foul spirits, and a +cage only for every unclean and hateful bird. 9. This is the way +to hasten the work of Christ's kingdom in the world; and to forward +his coming to the eternal judgment. 10. And this is the way to +obtain much of that, WELL DONE, GOOD AND FAITHFUL SERVANT, when +you stand before his face. [In the words of Paul] 'I beseech you, +brethren, suffer the word of exhortation: for I have written a +letter unto you in a few words' (Heb 13:22). + + +FOOTNOTES: + +1. It is much to be regretted that these books, in common withall +Mr. Bunyan's Works, were grossly corrupted in the text in all the +editions published since 1737,--'poor peace indeed,' was changed +to 'pure peace indeed'; 'here is Rome enough,' meaning popery +enough, was altered to 'here is room enough'; 'Baptist,' was +printed 'Papist,' &c., &c.: all the typographical errors have now +been carefully corrected by Bunyan's editions. + +2. Reply to Kinghorn. 1818, p. xii. + +3. King Charles the 2nd, about a year after this time, pardoned +near five hundred Quakers, who had been languishing in prison for +not attending the church service. Upon this Mr. Bunyan, and his +fellow prisoners at Bedford, petitioned for liberty, and at a +court of privy council at Whitehall, the 17th May, 1672, present, +the King and twenty-four of his councillors, the following minute +was made:--'Whereas, by order of the Board of the 8th instant, +the humble petition of John Penn, John Bunyan, John Dunn, Thomas +Haynes, Simon Haynes, and George Parr, prisoners in the goale of +Bedford, convicted upon several statutes for not conforming to +the rights and ceremonyes of the church of England, and for being +at unlawful meetings, was referred to the Sheriff of the county +of Bedford, who was required to certify this Board whether the +said persons were committed for the crimes in the said petition +mentioned, AND FOR NO OTHER; which he having accordingly done, +by his certificate dated the 11th instant. It was thereupon, this +day, ordered by his Ma(tie) in council, That the said petition and +certificate be (and are herewith) sent to his Ma(tie's) Attorney +General, who is authorized, and required, to insert them into the +general pardon to be passed for the Quakers.' This fully confirms +what Bunyan says as to the cause of his long and dangerous +imprisonment. It was for being absent from the state church and +worshipping God according to His will, as expressed in the Bible. +See Introduction to Pilgrim's Progress, Hansard Knollys edition. + +4. 'To ascertain us,' in the 17th century meant 'to make us +confident,' 'to assure us.' 'It ascertaining me that I am one of +God's children.'--Hammond. Ed. + +5. Eternal blessings on our Emmanuel, who faithfully performed +His promise of sending the Comforter to unlock the mysteries of +the kingdom of grace, and guide us into all truth: without His +powerful aid we can neither know or perform any thing to a good +or saving purpose.--Mason. + +6. The gracious soul believes in Christ for justification, from +a sense of utter inability to obtain justification by works. This +is effected by the power of the Holy Spirit, the glorifier of +Jesus.--Mason. + +7. Effectual calling is evidenced by the soul's love to God, in +his dear Son; a superior delight in Him, as a reconciled Father, +cleaving to Him, His ways, and people; and longing for the full +fruition and final enjoyment of Him in glory.--Mason. + +8. How great is the delight of meeting in a foreign country, after +a long absence from home, with one who speaks your own language +and sympathizes with your national feelings. How much more strong +are those enjoyments arising from the communion of saints, while +travelling through an enemy's country, with difficult duties +to perform,--animated by a kindred spirit, and seeking the same +eternal home.--Ed. + +9. The despising and disregarding the Holy Scriptures, rejecting +Jesus and the way of salvation by Him, especially after having +attained to the knowledge and conviction of the truth of it by +the gospel, is the unpardonable sin, and renders men obdurate and +impenitent.--Mason. + +10. How strongly must have been the principle of humble submission +to the will of God implanted and rooted in Bunyan's mind. He writes +this peaceful advice from his dungeon, after twelve years' cruel +imprisonment for his love and obedience to the Saviour. It requires +a holy flame of Divine love to enable us to take the spoiling of +our goods joyfully; but how much more strongly must this principle +pervade the heart to enable us to suffer the loss of liberty, +deprived of the society of a much loved wife and family, and in +daily fear of an ignominious death! We cannot sufficiently admire +the grace of God in the sufferer, nor abhor the tyranny under +which he suffered.--Ed. + +11. This idea is found in other of Bunyan's Works. Certainly the +mixture of saints and sinners in a national church established for +worldly purposes, must engender hypocrisy and pride, intolerance +and persecution. Such leaders in Satan's army were calculated +mightily to assist, if they were not the original cause, of the +overspreading of sin which called forth the flood to wash away.--Ed. + +12. Bishop Hall describes a Christian indeed as 'having white hands +and a clean soul, fit to lodge God in; all the rooms whereof are +set apart for his holiness.'--Ed. + +13. Submission to the disciples of a Christian church must be +voluntary, and not by the constraint of force or hypocrisy. In +Christ's church ALL must be free, and not a mixture of free-men +and the slaves of sin.--Ed. + +14. What faithfulness and plain dealing is here. If any church +communicates with the profane it is offering sacrifice to the +devil.--Ed. + +15. One of the most touching scenes in the Pilgrim's Progress +beautifully illustrates this fact. When Christian led Hopeful +into Bye-path Meadow, so that they fell into the hands of Giant +Despair, Hopeful says, 'I wold have spoke plainer, but that you +are older than I.' That whole scene manifests the most delicate +sensibility and christian feeling.--Ed. + +16. How strange that pious men should have been prone to punish +their fellows for non-conformity in an outward sign. They themselves +were suffering inconceivable miseries under acts of uniformity in +rites and ceremonies. How applicable to the framers of such acts +of parliament are our Lord's words, 'Woe unto you, pharisees, who +whiten and garnish the outside of a sepulchre, while within it is +full of uncleanness, hypocrisy, and iniquity' (Matt 23).--Ed. + +17. 'An implicit faith'; faith in things without inquiry, or in +things not expressed.--Ed. + +18. 'These judgments we feel and groan under.' So frightful were +the persecutions of the dissenters by the church in 1670, that +the narrative says, 'The town [of Bedford] was so thin of people, +and the shops shut down, that it seemed like a place visited with +the pest, where usually is written upon the door, "Lord, have +mercy upon us."' Had the dissenters been united, the church would +not have dared to exercise such barbarities--men and women in +jails--some hanged for not going to church--all their goods swept +away, and their children perishing.--Ed. + +19. The printer had inserted 'the cause'; Bunyan's manuscript was +'a cause.' See marginal note, in his Differences in Judgment.--Ed. + +20. This is a much more extensive evil than many would credit. I +have met with these very expressions not only among the poor but +the rich. It is an awful delusion.--Ed. + +*** + +DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION: +OR, TO COMMUNICATE WITH SAINTS, AS SAINTS, PROVED LAWFUL. + +IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. +T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS +ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH +COMMUNION WITH UNBAPTIZED BELIEVERS.' + +WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE +OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY +JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE +ASSERTED. + +BY JOHN BUNYAN. + +'Should not the multitude of words be answered? and should a man +full of talk be justified? should thy lies make men hold their +peace? and when thou mockest, shall no man make thee an +answer [unashamed?]'--Job 11:2, 3 + +London: Printed for John Wilkins, and are to be sold at his shop +in Exchange Alley, next door to the Exchange Coffee House, over +against the Royal Exchange, 1673. + + + +Courteous Reader, + +Be intreated to believe me, I had not set pen to paper about this +controversy, had we been let alone at quiet in our Christian +communion. But being assaulted for more than sixteen years, wherein +the brethren of the baptized way, as they had their opportunity, +have sought to break us in pieces, merely because we are not, in +their way, all baptized first: I could not, I durst not, forbear +to do a little, if it might be, to settle the brethren, and to +arm them against the attempts, which also of late they begin to +revive upon us. That I deny the ordinance of baptism, or that +I have placed one piece of an argument against it, though they +feign it, is quite without colour of truth. All I say is, That the +church of Christ hath not warrant to keep out of their communion +the Christian that is discovered to be a visible saint by the +word, the Christian that walketh according to his light with God. +I will not make reflections upon those unhandsome brands that my +brethren have laid upon me for this, as that I am a machivilian, +a man devilish, proud, insolent, presumptuous, and the like, +neither will I say as they, The Lord rebuke thee; Words fitter +to be spoken to the devil than a brother. But reader, read and +compare; lay aside prejudice and judge. What Mr. Kiffin hath done +in the matter I forgive, and love him never the worse, but must +stand by my principles because they are peaceable, godly, profitable, +and such as tend to the edification of my brother, and as I believe +will be justified in the day of judgment. + +I have also here presented thee with the opinion of Mr. Henry Jesse, +in the case, which providentially I met with as I was coming to +London to put my papers to the press; and that it was his judgment +is asserted to me, known many years since to some of the Baptists, +to whom it was sent, but never yet answered; and will yet be +attested if need shall require. Farewell. + +Thine in all Christian service, according to my light and power, + +JOHN BUNYAN. + + + +DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION. + + +Sir, + +Your seemingly serious reflections upon that part of my plain-hearted +confession of faith, which rendereth a reason of my freedom +to communicate with those of the saints and faithful who differ +from me about water baptism; I have read and considered, and have +weighed them so well as my rank and abilities will admit me to +do. But finding yours, if I mistake not, far short of a candid +replication, I thought [it] convenient, not only to tell you of those +impertinencies everywhere scattered up and down in your book; but +also, that in my simple opinion, your rigid and church-disquieting +principles are not fit for any age and state of the church. + +But before I enter the body of your book, give me leave a little +to discourse you about your preamble to the same, wherein are two +miscarriages unworthy your pretended seriousness, because void of +love and humility. The first is, In that you closely disdain my +person because of my low descent among men, stigmatising me for a +person of THAT rank, that need not to be heeded or attended unto.[1] + +Ans. What it is that gives a man reverence with you, I know not; +but for certain. He that despiseth the poor reproacheth his Maker; +yet, 'a poor man is better than a liar.' To have gay clothing, or +gold rings, or the persons that wear them in admiration; or to be +partial in your judgment, or respects, for the sake, or upon the +account of, flesh and blood, doubtless convicteth you to be of +the law a transgressor, and not without partiality, &c., in the +midst of your seeming sanctity. + +Again, you say, 'I had not meddled with the controversy at all, had +I found any of parts that would divert themselves to take notice +of YOU.' + +Ans. What need you, before you have shewed one syllable of a +reasonable argument in opposition to what I assert, thus trample +my person, my gifts, and grace, have I any, so disdainfully under +your feet? What kind of a YOU am I?[2] And why is MY rank so +mean, that the most gracious and godly among you, may not duly +and soberly consider of what I have said? Was it not the art of +the false apostles of old to say thus? To bespatter a man, that +his doctrine might be disregarded. 'Is not this the carpenter?' +And, 'His bodily presence is weak and his speech contemptible' +(1 Cor 10:10), did not use to be in the mouths of the saints; for +they knew that 'the wind bloweth where it listeth' (John 3:8). +Neither is it high birth, worldly breeding, or wealth; but electing +love, grace, and the wisdom that comes from heaven, that those +who strive for strictness of order in the things and kingdom of +Christ, should have in regard and esteem (James 3:17). Need I read +you a lecture? 'Hath not God chosen the foolish,--the weak,--the +base, yea, and things which are not, to bring to nought things +that are?' (1 Cor 1:27,28). Why then do you despise my rank, my +state, and quality in the world? + +As for my confession of faith, which you also secretly despise. +If it be good and godly, why may it not be accepted? If I have +spoken evil, bear witness of the evil; but if well, why smitest thou +me? If you, and the brethren of your way, did think it convenient +to shew to the world what you held; if perhaps by that means you +might escape the person: why might not I, after above eleven years' +endurance there, give the world a view of my faith and practice; +if peradventure, wrong thoughts, and false judgments of me, might +by that means be abated, and removed. But you suggest; I did it, +because I was so willing to be known in the world by my SINGULAR +faith and practice.[3] How singular my faith and practice is, may +be better known to you hereafter: but that I did it for a popular +applause and fame, as your words seem to bear, for they proceed +from a taunting spirit, that will be known to you better in the +day of God, when your evil surmises of your brother, and my designs +in writing my book, will be published upon the house-tops (Luke +12:1-4). + +And even now, before I go any further, I will give you a touch of +the reason of my publishing that part thereof which you so hotly +oppose. It was because of those continual assaults that the rigid +brethren of your way, made, not only upon this congregation, to +rend it; but also upon many others about us. If peradventure they +might break us in pieces, and draw from us disciples after them. +Assaults, I say, upon this congregation by times, for no less than +these sixteen or eighteen years. Yea, myself they have sent for, +and endeavoured to persuade me to break communion with my brethren; +also with many others they have often tampered, if haply their +seeds of division might take. Neither did they altogether fail of +their purpose, for some they did rend and dismember from us; but +none but those, of whom now they begin to be ashamed. The judgment +of God so following their design, that the persons which then +they prevailed upon, are now a stink, and reproach to religion. +Neither were these spirits content with that discord they did sow +among us, but they proceeded to seize upon others. But to pass +these. The wild, and unsound positions they have urged to maintain +their practice, would be too large here to insert. Now, Sir, to +settle the brethren, the brethren of our community, and to prevent +such disorders among others, was the cause of my publishing my +papers: and considering my concern in the house of God, I could do +no less than to give them warning, 'That every man might deliver +his soul.' + +You proceed, saying, 'It is my liberty, as well as others into whose +hands it falls, to weigh what you have said in truth's balance, +and if it be found too light, to reject it whether you will or +no.' + +Ans. Do but grant me, without mocking of me, the liberty you desire +to take, and God helping me, I desire no more [than] to shift for +myself among you. As to your saying, that I proudly and imperiously +insult, because I say they are 'babes and carnal, that attempt +to break the peace and communion of churches, though upon better +pretences than water.' You must know I am still of that mind, and +shall be, so long as I see the effects that follow, viz. The breach +of love, taking off Christians from the more weighty things of +God; and to make them quarrel and have heart-burnings one against +another. + +Where you are pleased to charge me with raging, for laying those +eighteen particular crimes to the charge of such who exclude +Christians from church communion, and debar them their heaven-born +privileges, for the want of that, which yet God never made the +wall of division between us. I say, when you can prove, That God +hath made water baptism that wall, and that the stress of the after +eighteen charges lie wholly and only in that; then you may, time +enough, call my language such as wanteth charity: but I question +though that was granted, whether your saying, I RAGE, will be +justified in the day of judgment. + +My great noise, as you call it, about an initiating ordinance, +you say, you shall take no notice of. + +Ans. 1. Although you do not, I must: For if baptism be not that, +but another; and if visible saints may enter into fellowship by +that other, and are nowhere forbidden so to do, because they have +not light into water baptism: it is of weight to be considered by +me; yea, and of others too who are unprejudiced. 2. How ignorant +you are of such as hold it the initiating ordinance I know not: +nor how long you have been of that persuasion I know not. This I +know, that men of your own party, as serious, godly, and it may be, +more learned than yourself, have within less than this twelve-month +urged it. Mr. D. in my hearing, did from Romans 6:1, 2 in the +meeting in Lothbury affirm it: also my much esteemed Mr. D. A.[4] +did twice in a conference with me assert it. 3. But whatever you +say, whether for, or against, 'tis no matter; for while you deny +it be the entering ordinance, you account it the wall, bar, bolt, +and door; even that which must separate between the righteous +and the righteous; nay, you make want of light therein, a ground +to exclude the most godly your communion, when every novice in +religion shall be received into your bosom, and be of esteem with +you because he hath, and from what ground God knows, submitted to +water baptism. + +I am glad that you conclude with me what is the initiating ordinance: +but withal, give me leave to correct, as I think, one extravagant +expression of yours. You say, 'It is CONSENT on all hands and +NOTHING else, that makes them members of particular churches, and +not faith and baptism.' You might have stopped at, and nothing +else, you need not in particular have rejected faith: your first +error was bad enough: what, NOTHING else but consent? What, not so +much as a respect to the matter or end? Why then are not all the +communities of all the highwaymen in the land, truly constituted +churches of Christ; unless you can prove that they hold together, +but not by consent? What? consent and nothing else? But why do +YOU throw out FAITH? why, I throw out baptism; which because you +cannot as to the case in hand fetch in again, therefore out must +faith go too. Your action is much like that harlot's, that stood +to be judged by Solomon, who because her own child was dead, would +have her neighbour's killed also (1 Kings 3:26). Faith, Sir, both +in the profession and confession of it, is of immediate and also +absolute concern, even in the very act of the church's reception, +of this or another member. Throw out faith, and there is no such +thing as a Christian, neither visible nor invisible. You ought +to receive no man, but upon a comfortable satisfaction to the +church, that you are now receiving a believer. Faith, whether it +be savingly there or no, is the great argument with the church in +receiving any: we receive not men as men, but the man immediately +under that supposition; He hath faith, he is a Christian. Sir, +consent simply, without faith, makes no man a member of the church +of God: because then would a church not cease to be a church, +whoever they received among them. Yea, by this assertion you have +justified the church of Rome itself, to be to this day both good, +and godly, unless you can prove that they did at first, and do +now receive their unbelieving members, without their own consent. +The church hath no such liberty to receive men without respect to +faith; yea, faith and holiness must be the essentials, or basis, +upon, and for the sake of which you receive them: holiness, I say, +yet not such as is circumstantial, but that which is such in the +very heart of it: pray you in your next therefore word it better, +lest while you slight and trample upon me, you stand before all, +blame-worthy yourself. + +The scriptures you speak of, I did not in my first produce to +shew persons unbaptized [in water] might hold communion with the +church, though I am fully convinced they may, but to shew, that +knowledge of those persons, of their faith and holiness in general, +ought first to be shewed to the church, before she can lawfully +receive them (Acts 9:26-31; 1 Cor 16:10; 2 Cor 8:23). As to +my answer to a question which you have of your's corrupted, and +then abused: I tell you again, That a discovery of the faith and +holiness, and a declaration of the willingness of a person to subject +himself to the laws and government of Christ in his church, is a +ground sufficient to receive such a member. + +But you descant; Is baptism one of the laws of Christ? + +Ans. It is none of those laws, neither any part of them, that the +church, as a church, should shew her obedience by. For albeit that +baptism be given by Christ our Lord to the church, yet not for +them to worship him by as a church. Shew me what church-ordinance +it is; and when, or where the church, as a church, is to practise +it, as one of those laws and appointments that he hath commanded +his church to shew to him her obedience by. Again, That submitting +to water baptism, is a sign or note, that was ever required by +any of the primitive churches, of him that would hold fellowship +with them; or that it infuseth such grace and holiness into those +that submit thereto, as to capacitate them for such a privilege; +or that they did acknowledge it a sign thereof, I find not in all +the Bible. + +I find not, as I told you in my first, that baptism is a sign to +any, but the person that is baptized (Col 2:12; Rom 6:1-4; 1 Cor +15:29; Acts 2:38, 22:16). The church hath her satisfaction of the +person, from better proof (1 Peter 3:21). + +I told you also, That baptism makes thee no member of the church, +neither doth it make thee a visible saint: It giveth thee therefore, +neither right to, nor being of membership at all. Why, Sir, did you +not answer these things? but slip them with others, as if you were +unconcerned; troubling your reader with such kind of insinuations, +as must needs be unsavoury to godly ears. You make the moral law +none of Christ's but Moses'; not the son's but the servant's; and +tell me, because I plead for faith and holiness, according to moral +duties gospelized, (they are my words) whereby we ought to judge +of the fitness of members; that therefore Moses is more beholden +to me than Christ. + +Sir, know you not yet, that a difference is to be put betwixt +those rules that discover the essentials of holiness, and those +that in themselves are not such; and that that of faith and the +moral law is the one, and baptism, &c. the other. Is not love to +God, abhorrence of idols, to forbear blaspheming, to honour our +parents, to do no murder, to forbear theft, not to bear false +witness, nor covet, &c. are not (I say) these the precepts of the +Lord Jesus, because delivered by Moses? Or, are these such as may +better be broken, than for want of light to forbear baptism with +water? Or, doth a man while he liveth in the neglect of these, +and in the mean time bustle about those you call gospel commands, +most honour Christ, or best fit himself for fellowship with the +saints? Need I tell you, That the faith of Christ, with the ten +commandments, are as much now gospel commands as baptism; and +ought to be in as much, and far more respect with the holy ones +than that, or other the like.[5] + +Yea, shall I tell you, That baptism will neither admit a man into +fellowship, nor keep him there, if he be a transgressor of a moral +precept; and that a man who believeth in Jesus, and fulfilleth +the royal law, doth more glorify God, and honour religion in the +world, than he that keepeth, if there were so many, ten thousand +figurative laws. As to those commands that respect God's instituted +worship in a church, as a church, I have told you that baptism is +none of them, and you have been driven to confess it. The church +then must first look to faith, then to good living according to the +ten commandments; after that she must respect those appointments +of our Lord Jesus that respects her outward order and discipline, +and then she walks as becomes her, sinning if she neglecteth +either; sinning if she overvalueth either. But why did you not +answer those tests I produced for the strengthening of my argument +(Rom 14:17,18; Deut 27:47; James 2:8-12; 1 Cor 9:21, 5:9-11; Gal +6:15,16; Phil 3; 1 Tim 1:9-11; Acts 20:28-32; Rom 13:13; James 4:11; +1 Cor 5:12). Deal fairly; Answer those texts, with the argument +made upon them; and when you have after a godly manner done that, +you may the more boldly condemn. + +You tell me, that I say, 'None ever received baptism without light +therein.' + +What if I did? (as I did not) but you grant it: and now I will ask +you, and pray deal fairly in your answer. May a man be a visible +saint without light therein? May he have a good conscience without +light therein? And seeing that baptism is none of the worship that +Christ instituted in his church for them to practice as a church, +must he be kept dark about all other things concerning the worship +of God in his church, until he receive light therein? + +You have answered already, 'That they ought to be ashamed, and +to repent of that abomination [their sprinkling] BEFORE they come +to have a sight of the pattern of the house of God, the goings +in and the comings out thereof' (Eze 43:10,11). But, Sir, where +do you find that want of light in water baptism, or because a +man hath been sprinkled, that he is to be kept dark in all other +temple-institutions, till he be ashamed and repent of that? Pray +produce the texts, for Ezekiel helps you nothing: he speaks only +of the pattern of the house, the goings out, and comings in thereof. +As for the coming in, you have already confessed, That baptism is +not the entering ordinance. And as for the worship that Christ +hath instituted in his church, as a church, I say, (and you also +have said it) baptism is none of the forms thereof, none of the +ordinances thereof, none of the laws thereof; for baptism is, as +to the practice of it, that which is without the church, without +the house of God.[6] Then by your own text, if a man do repent +him of his christening in his childhood, he may be received into +fellowship without submitting to baptism: but I will not strain +you too far. + +You add, 'Is it a person's light that giveth being to a precept?' + +Ans. Who said it? Yet it is his light and faith about it, that +can make him to do it acceptably. + +You ask again, 'Suppose men plead want of light in other commands?' + +Ans. If they be not such, the forbearance of which, discapacitates +him of membership, he may yet be received to fellowship. + +'But what if a man want light in the supper?' + +Ans. There is more to be said in that case than in the other: for +that is a part of that worship which Christ hath instituted for +his church, to be conversant in as a church; presenting them as +such, with their communion with their Head, and with one another +as members of him. 'The cup of blessing which we bless, is it not +the communion of the blood of Christ? The bread which we break, +is it not the communion of the body of Christ? For we being many +are one bread, and one body; for we are all partakers of that one +bread' (1 Cor 10:16,17). Wherefore this being a duty incumbent +on the church, as a church; and on every member of that body as +such, they are obliged in that case more closely to deal with the +members, than in that wherein they are not so concerned; and with +which as such, they have nothing to do. No man baptizeth by virtue +of his office in the church; no man is baptized by virtue of his +membership there. + +'But what if a man want light in his duty to the poor?' + +Ans. If he doth, God must give it him; I mean to know his duty +as a church member. Now I will add, but what if he that can give +a shilling, giveth nothing? I suppose all that the church can do +in that case, is but to warn, to exhort, and charge him, and to +shew him his duty: and if he neglect, to shew him, that 'He which +soweth sparingly, shall reap also sparingly' (2 Cor 9:6). But to +cut a man off for this, as you forwardly urge, would argue that +church, at least I think so, a little too bold with so high and +weighty a censure. I plead not here for the churl, but seek to +allay your heat: and should it be granted that such deserve as +you would have it, this makes no matter to the case in hand. Now +whereas you suggest, 'That moral evils are but sins against men,' +you are too much unadvised: the moral evil, as you call it, +whether you respect the breach of the first or second table, is +first and immediately a sin against God; and more insufferable, yea +and damnable, than for a man for want of light to forbear either +baptism or the Lord's Supper. + +But say you, 'We have now found an advocate for sin against God, +in the breach of one of HIS holy commands?' + +Ans. As if none of the moral precepts were HIS. But, Sir, who have +I pleaded for, in the denial of any one ordinance of God? Yea, or +for their neglect of it either? What I say, is but that men must +have light, that they may not do in darkness, or Papist-like, live +by an implicit faith. + +But I see you put no difference between an open breach of the +law, and a forbearing that which to him is doubtful. But I will +suppose a case: There is a man wants light in baptism, yet by +his neighbour is pressed to it: he saith he seeth it not to be +his duty; the other saith, he sins if he doth it not: now seeing +'whatsoever is not of faith is sin' (Rom 14:23); what should this +man do? If you say, let him use the means: I say so too. But what, +if when he hath used it, he still continueth dark about it; what +will you advise him now? If you bid him wait, do you not encourage +him to live in sin, as much as I do? Nay, and seeing you will +not let him for want of light in that, obey God in other his +institutions; what is it but to say, Seeing you live for want +of light in the neglect of baptism, we will make you, while you +continue so, live, though quite against your light, in the breach +of all the rest. And WHERE you are commanded thus, you may shew +the place when you find it. + +Now where you urge, that you are one of them that say, 'The epistles +were writ to particular churches, and so serve nothing at all for +our kind of communion.' Urging further, 'That it will be difficult +for me to prove, that they were also directed to particular saints.' + +Ans. I wish there were nothing harder, that were good for me to +do. But what should be the reason that our author, with others +of his opinion, should stickle so hard to prove [that] all the +epistles were wrote to particular churches? Why, because those +members were, as they think, every one baptized; and so the epistles +from which we fetch our arguments for the love and concord of +saints, to be only proper to themselves.[7] But if this be true, +there is virtue indeed, and more than ever I dreamed of, in partaking +of water baptism: for if that shall take away the epistles, and +consequently the whole Bible, from all that are not baptized; +then are the other churches, and also particular saints, in a very +deplorable condition. For he asketh me very devoutly, 'Whether +any unbaptized persons were concerned in these epistles?' But why +would they take from us the Holy Scriptures? Verily, that we might +have naught to justify our practice withal: for if the Scriptures +belong only to baptized believers, they then belong not to the +rest; and in truth, if they could persuade us to yield them this +grant, we should but sorrily justify our practice. But I would ask +these men, 'If the word of God came out from them? Or if it came +to them only?' (1 Cor 14:36). Or, whether Christ hath not given his +whole word to every one that believeth, whether they be baptized, +or in, or out of church fellowship (James 17:14). Or, whether every +saint in some sort, hath not the keys of the kingdom of heaven, +which are the Scriptures and their power? Would to God they +had learned more modesty, than thus to take from all others, and +appropriate to themselves, and that for the sake of their observing +a circumstance in religion, so high, and glorious a privilege. + +But we will come a little to proof: what church will this author +find in Rome, that time the epistle was sent to the brethren +there, besides that church that was in Aquila's house, although +many more saints were then in the city? (Rom 16:5). Yea, the +apostle in his salutation at the beginning, embraceth them only +as brethren, without the least intimation of their being gathered +into fellowship: 'To all that be in Rome, beloved of God, called +to be saints: Grace to you,' &c. (1:7). To all there, to all +in that city, beloved of God, and that are converted to the Lord +Jesus Christ. A church there was in Aquila's house, and that +there were many more saints besides, is, and that by the text, as +manifest. Besides, considering the rules that are given them in +the 14th and 15th chapters about their receiving one another, doth +yet strongly suggest to me, that they were not yet in fellowship, +but as it were now about it, when Paul wrote his epistle to them. + +The first epistle written to Corinth, was also wrote to all them +'that in every place call upon the name of Jesus Christ our Lord' +(1:2). But it will be hard work for our author to make it manifest, +that none in those days did call on the name of our Lord, but those +that were first baptized. The second epistle also, was not only +written to the church at Corinth, but also to 'all the saints which +were in all Achaia' (2 Cor 1:1). To the Galatians and Thessalonians +indeed, his salutation was only to the churches there: But the +three epistles before were as well to all other [saints]: As also +that to the Ephesians, Philippians, and Colossians, in which the +faithful and SAINTS in Christ Jesus were also every one comprehended. +Besides, to what particular church was the epistle to the Hebrews +wrote? Or the epistle of James? Both those of Peter, and the first +of John? Nay, that of John was wrote to some at that time out of +fellowship, 'that also may have fellowship with [us]' the church +(1:1-4). So that these brethren must not have all the scriptures. +We have then a like privilege with all saints, to use the scriptures +for our godly edifying, and to defend ourselves thereby, from the +assaults of those that would make spoil of us. But to pass this, +and come to the next. + +You object for that I said, 'If water baptism [as the circumstances +with which the church was pestered of old] trouble the peace, and +wound the consciences of the godly, dismember and break their +fellowships; it is, although an ordinance, for the present prudently +to be shunned.' At this (as I said) you object, and say, 'Did I +ever find baptism a pest or plague to churches? And did ever God +send an ordinance to be a pest and plague to his people?' + +I answer: I said not that God did send it for any such end at all; +God's ordinances are none of this in themselves: nor if used as, +and for the end for which God sent them. But yet both baptism, +and the supper of the Lord, have, by being wrested out of their +place, been a great affliction to the godly both in this and +other ages. What say you to breaking of bread, which the devil, by +abusing, made an engine in the hand of Papists, to burn, starve, +hang and draw thousands? What say you to John of Leyden? What +work did he make by the abuse of the ordinance of water baptism? +And I wish this age had not given cause, through the church-rending +spirits that some are possessed with, to make complaint of this +matter; who have also had for their engine the baptism with water. +Yea, yourself, Sir, so far as I can perceive, could you get but +the opportunity; yourself (I say) under pretence of this innocent +ordinance, as you term it, would not stick to make inroads, +and outroads too, in all the churches, that suit not your fancy, +in the land. For you have already been bold to affirm, 'That all +those that have baptized infants, ought to be ashamed and repent, +before they be showed the pattern of the house.' And what is this +but to threaten, that could you have your will of them, you would +quickly take from them their present church privileges, and let +them see nothing thereof, till those qualifications, especially +subjection to water baptism, was found to attend each of them. + +As to the persons you speak of, 'Who have rent churches in pieces, +by making preaching by method, doctrine, reason and use, to be +anti-christian': Or, because they could not have other ministrations +performed after their fancies 'the imprudence of such with yourselves, +hath been heart-breaking to many a gracious soul; an high occasion +of stumbling to the weak, and a reproach to the ways of the Lord.' +That it may be prudently shunned, I referred you then for proof, +to what should be offered after: but at this you cry out, and so +pass it. + +And now, reader, although this author hath thus objected against +some passages in this my first argument for communion with persons +unbaptized; yet the body of my argument he misseth and passeth over, +as a thing not worth the answering; whether because he forgot, or +because he was conscious to himself, that he knew not what to do +therewith, I will not now determine. 1. I effectually prove, 'That +baptism is not the initiating ordinance.' 2. I prove, 'That though +it was, yet the case may so fall out, that members might be received +without it.' 3. I prove, 'That baptism makes no man a visible +saint, nor giveth any right to church fellowship.' 4. I prove, +'That faith, and a life becoming the law of the ten commandments, +should be the chief and most solid argument with true churches to +receive saints to fellowship.'[8] 5. I prove, 'That circumcision +in the flesh, which was the entering ordinance of old, was a type +of circumcision in the heart,' &c. These things, with others, our +author letteth pass; although in the proof of them abideth the +strength of this first argument; to which I must entreat him in +his next, to cast his eye, and give fair answer; as also to the +scriptures on which each are built, or he must suffer me to say, +I am abused. Further, I make a question upon three scriptures, +Whether all the saints, even in the primitive times, were baptized +with water? to which also he answereth nothing; whereas he ought +to have done it, if he will take in hand to confute. The scriptures +are 1 Corinthians 1:14-16; Romans 6:3; Galatians 3:27. Yet were +they effectually answered, my argument is nothing weakened. + +You come to my second argument, drawn from Ephesians 4:4-6. Upon +which a little more now to enlarge, and then to take notice of +your objection. The apostle then in that fourth of the Ephesians, +exhorteth the church there 'with all lowliness and meekness, with +long suffering, forbearing one another in love; endeavouring to +keep the unity of the spirit in the bond of peace' (vv 2,3). This +done, he presents them with such arguments, as might fasten his +exhortation to purpose upon them. + +1. The first is, because the body is ONE; There is 'one body'; +therefore they should not divide. For if the church of Christ be +a body, there ought not to be a rent or schism among them (1 Cor +12). + +2. His second argument is, There is 'one spirit,' or one quickening +principle by which the body is made to live; for having asserted +before that Christ hath indeed a body, it was meet that he showed +also, that this body hath life, and motion. Now that life, being +none other, than that nourishment, or spirit of life, from which +'the whole body fitly joined together and compacted by that which +every joint supplieth, according to the effectual working of the +measure in every part, maketh increase of the body unto the edifying +of itself in love' (Eph 4:16). Now this spirit, being first, and +chiefly, in the head, therefore none other but those that hold the +head can have this nourishment ministered to them: besides, this +is the spirit that knits the body together, and makes it increase +with the increase of God (Col 2:19). This is 'the unity of the +spirit' which he before exhorts them to keep. + +3. The third argument is, Because their hope is also but one. 'Even +as ye are called [saith he] in one hope of your calling': as who +should say, My brethren, if you are called with one calling, if +your hope, both as to the grace of hope, and also the object, be +but one: if you hope for one heaven, and for one eternal life: +then maintain that unity of the spirit, and hope, while here, in +love, 'and the bond of peace' (Eph 4:3). + +4. The fourth argument is, There is 'one Lord,' or husband, or prince, +to whom this church belongs: therefore if we have husbands, but +one, Lord and prince but one, let us not read into many parties, +as if we had many husbands, lords, and princes, to govern us, +as his wife, his house, and kingdom. 'Is Christ divided?' (1 Cor +1:13). + +5. The fifth argument is, There is 'one faith,' by which we all +stand justified by one Lord Jesus Christ; 'one faith' by which we +escape the wrath of God; 'one faith' by which only they that have +it are blessed; yea, seeing there is but 'one faith,' by which +we are all put into one way of salvation, let us hold together as +such. + +6. The sixth argument is, There is 'one baptism.' Now we are come +to the pinch, viz., Whether it be that of water, or no? which +I must positively deny. (1.) Because water baptism hath nothing +to do in a church, as a church; it neither bringeth us into the +church, nor is any part of our worship when we come there; how then +can the peace and unity of the church depend upon water baptism? +Besides, he saith expressly, It is the 'unity of the spirit,' not +water, that is here intended: and the arguments brought to enforce +it, are such as wholly and immediately relate to the duty of the +church, as a church. (2.) Further, That other text, that treateth +of our being baptized into a body, saith expressly it is done by +the spirit: 'For by one spirit are we all baptized into one body' +(1 Cor 12:13). Here is the church presented as under the notion +of 'one body'; here is a baptism mentioned, by which they are +brought, or initiated into this body: Now that this is the baptism +of water, is utterly against the words of the text; 'For by one +spirit are we all baptized into one body.' Besides, if the baptism +here be of water, then is it the initiating ordinance; but the +contrary I have proved, and this author stands by my doctrine. +So then, the baptism here respecting the church as one body, and +water, having nothing to do to enter men into the church, nor to +command them to practise it as a church, in order to their peace +or communion, or respecting the worship of God as such: and (I say +again) the baptism in the sixth argument, being urged precisely +for no other purpose, but with respect to the church's peace as +a body; it must needs be THAT baptism, by virtue of which, they +were initiated, and joined together in one; and that baptism being +only that which the Spirit executeth; this therefore is that one +baptism. + +7. The other argument is also effectual; there is 'One God and +Father of all, who is above all, and through all, and in you +all' (Eph 4:6). If we are 'one body'; if to it there be but 'one +spirit'; if we have but 'one hope, one faith,' and be all baptized +by 'one spirit' into that 'one' body; and if we have but 'one +Lord, one God,' and he in every one of us; let us be also 'one': +and let them that are thus qualified, both join together, and hold +in one. + +But our author against this, objecteth, That, 'now I employ my pen +against every man; and give the lie to all expositors, for they +hold this one baptism, to be none other than that of water.'[9] + +Ans. What if I should also send you to answer those expositors +that expound certain scriptures for infant baptism, and that by +them brand us for anabaptists; must this drive you from your belief +of the truth? EXPOSITORS I reverence, but must live by mine own +faith (Habb 2:4). God hath no where bound himself to them more +than to others, with respect to the revelation of his mind in his +word. But it becomes not you to run thus to expositors, who are, +as to your notions in many things, but of yesterday: 'to the law, +and to the testimony' (Isa 8:20): for 'Out of the mouth of babes' +the Lord hath 'ordained strength' (Psa 8:2). + +But you bid me tell you, 'What I mean by spirit baptism?' + +Ans. Sir, you mistake me, I treat not here of our being baptized +with the Spirit, with respect to its coming from heaven into us; +but of that act of the spirit, when come, which baptizeth us into +a body or church. It is one thing to be baptized with the Spirit +in the first sense; and another to be baptized by it in the sense +I treat of: for the Spirit to come upon me, is one thing; and +for that when come, to implant, embody, or baptize me into the +body of Christ, is another. Your question therefore is grounded +on a mistake, both of my judgment, and the words of the apostle. +Wherefore thus I soon put an end to your objections. For the +Spirit to come down upon me, is one thing; and for the Spirit to +baptize, or implant me into the church, is another: for to be +possessed with the spirit, is one thing; and to be led by that +spirit, is another. I conclude then; seeing the argument taken +from that one baptism, respecteth church fellowship properly; +and seeing water baptism meddleth not with it as such; it is the +other, even that in 1 Corinthians 12:16 that is here intended, +and no other. + +But you add, 'If nothing but extraordinary gifts are called the +baptism of the Spirit in a strict sense; then that baptism (1 Cor +12) must be water baptism, as well as that in the Ephesians.' + +Hold: you make your conclusions before you have cause; first, prove +that in the Ephesians to be meant of water baptism, and that the +baptism in 1 Corinthians 12:16 is the baptism you would have it; +and then conclude my argument void. That it is the baptism of the +Holy Ghost according to the common notion, I say not; for you to +assert it is the baptism of water, gives the lie to the text: but +that it is an act of the Holy Ghost, baptizing the saints into +a body, or church, you will hardly be able to make the contrary +appear to be truth. 'But behold, while here you would have this +to be baptism with water, how you contradict and condemn your own +notion: you say water baptism is not the entering ordinance; yet +the baptism here is such as baptizeth us into a body: wherefore +before you say next time that this in 1 Corinthians 12:16 is meant +of water baptism; affirm that water baptism is the initiating or +entering ordinance, that your opinion and doctrine may hang better +together.' + +We come to my third argument; which is to prove, that it is lawful +to hold church communion with the godly sincere believer, though +he hath not be baptized with water, because he hath the DOCTRINE +of baptisms (Heb 6:2). Which doctrine I distinguish from the +practice of it; the doctrine being that which by the outward sign +is presented to us; or which by the outward circumstance of the +act is preached to the believer, viz., the death of Christ, my +death with Christ; also his resurrection from the dead, and mine +with him to newness of life. 'This our author calleth one of the +strangest paradoxes that he hath LIGHTLY observed.' + +Ans. How light he is in his observation of things, I know not; this +I am sure, the apostle makes mention of the doctrine of baptisms; +now that the doctrine of a man, or ordinance, is the signification +of what is preached, is apparent to very sense. What is Christ's +doctrine, Paul's doctrine, scripture doctrine, but the truth couched +under the words that are spoken? so the doctrine of baptism, yea +and the doctrine of the Lord's supper, are those truths or mysteries +that such ordinances preach unto us. And that the doctrine of +baptism, in this sense, is the great end for which that, and the +Lord's supper, was instituted, is apparent from all the scriptures: +it is that which the apostle seeketh for in that eminent sixth +of the Romans, 'Know ye not that so many of us as were baptized +into Jesus Christ, were baptized into his death? Therefore we are +buried with him by baptism into death: that like as Christ was +raised up from the dead by the glory of the Father, even so we +also should walk in newness of life. For if we have been planted +together in the likeness of his death, we shall be also in the +likeness of his resurrection' (3-5). What is here discoursed, but +the doctrine of or that which baptism teacheth; with an intimation; +that that was the chief, for the sake of which that shadow was +instituted; as also that they that have the doctrine, or that +which is signified thereby, they only must reign with Christ. + +Again, This is that which he seeketh for among the Corinthians; +'If the dead rise not at all,' [saith he], 'why then were you +baptized for the dead?' (1 Cor 15:29). Why then were you baptized? +What did baptism teach you? What doctrine did it preach to you? +further, 'Buried with him in baptism, wherein also ye are risen +with him through the faith of the operation of God, who hath raised +him from the dead' (Col 2:12). What is here in chief asserted, +but the doctrine only which water baptism preacheth? with an +intimation, that they, and they only, are the saved of the Lord, +that have heard, received, and that live in this doctrine. + +The same may be said of the Lord's supper, it also hath its +doctrine. But against this our author objecteth, saying, 'That +this is called the doctrine of baptism, I am yet to learn.' + +Ans. Your ignorance of the truth makes it not an error: but I pray +you, what is the doctrine of baptism, if not that which baptism +teacheth, even that which is signified thereby? As that is the +doctrine of Christ, and the scriptures; which he and they teach +as the mind of God. + +But you say, 'I took the doctrine of baptism to be the command +that a believer should be baptized, for such ends as the gospel +expresseth.' + +Ans. To assert that a figurative ordinance is of God, is one thing; +but the doctrinal signification of that ordinance is another. A +man may preach the command, yet none of the doctrine which baptism +preacheth. The doctrine lieth not in the command, but the mystery +discovered to faith, by the act. + +You object, 'If the resurrection be the doctrine of baptism, why +doth the apostle make that, and the doctrine of baptism, things +distinct, in Hebrews 6.' + +Ans. The resurrection simply considered, is not the doctrine of +baptism, but Christ's, and mine by him. Besides, there is more in +it than the mystery of this resurrection; there is my death first, +and then my rising with him. + +But you add, 'Under the law, all the sacrifices of that dispensation, +with their sabbaths, were types of that Christ, who was the substance +of all those ceremonies. If any of them then that professed faith +in the Messias to come, should upon scruples, or want of pretended +light, neglect the whole, or part of that typical worship; why +may not a man say of them, as this advocate of the practice under +debate, they had the richer and better sacrifice.' + +Ans. First, that the brethren which refuse to be baptized, as +you and I would have them, refuse it for want of pretended light, +becomes you not to imagine, unless your boldness will lead you +to judge, that all men want sincerity, that come not up to our +judgment. Their conscience may be better than either yours or mine; +yet God, for purposes best known to himself, may forbear to give +them conviction of their duty in this particular. But what, because +they are not baptized, have they not Jesus Christ? Or, must we +now be afraid to say that Christ is better than water baptism?[10] +Yea, God himself for the sake of this better thing, hath suffered +in his church a suspension of some of his ordinances, yet owned +them for his truly constituted congregation. What say you to the +church in the wilderness? I touched you with it in my first, but +perceive you listed not to meddle therewith. That church received +members, the way which was not prescribed by, but directly against +the revealed mind of God; yet stood a true church, their members +true members; also that church in that state, was such before +whom, among whom, and to whom God continually made known himself +to be their God, and owned them for his peculiar treasure. + +And now I am fallen upon it, let me a little enlarge: this church, +according to the then instituted worship of God, had circumcision +for their entering ordinance (Gen 17:13,14), without which it was +unlawful to receive any into fellowship with them: yea, he that +without it was received, was to be cut off, and cast out again. +Further, as to the passover, the uncircumcised were utterly +forbidden to eat it (Exo 12:48). Now if our brethren had as +express prohibition to justify their groundless opinion, as here +is to exclude the uncircumcised from the communion of the church +and the passover: I say, if they could find it written, 'No +unbaptized person shall enter, no unbaptized person shall eat of +the supper'; what a noise would they make about it? But yet let +the reader observe, that although circumcision was the entering +ordinance, and our author saith baptism is not; yea, though this +church was expressly forbidden to receive the uncircumcised, and +we have not a syllable now to forbid the unbaptized, yet this church +received members without, and otherwise than by this entering +ordinance. They also admitted them to the passover; yea, +entertained, retained, and held communion with them so long as +forty years without it. I say again, That the number of this sort +of communicants was not so few as six hundred thousand. Moreover, +to these uncircumcised was the land of Canaan given, yea, a +possession of part thereof before they were circumcised; but the +old circumcised ones might not enter therein. I am the larger in +this, because our author hath overlooked my first mention thereof. +And now I ask, What was the reason that God continued his presence +with this church notwithstanding this transgression? Was it not +because they had that richer and better thing, 'the Lord Jesus +Christ?' For they did all eat of that spiritual bread, and drink +of that 'spiritual rock that followed them: and that rock was +Christ' (1 Cor 10:3,4). I confess I find them under rebukes and +judgments in the wilderness, and that they were many times threatened +to be destroyed; but yet I find not so much as one check for their +receiving of members uncircumcised. Further, in the New Testament, +where we have a catalogue of their sins, and also of their punishment +for them; we find not a word about circumcision, nor the smallest +intimation of the least rebuke for neglecting the entering ordinance +(1 Cor 10:5-10). I will therefore say of them, as I have also +said of my brethren, 'They had the richer and better thing.' + +But you object, 'That this putteth the whole of God's instituted +worship both under the law and gospel, to the highest uncertainties.' + +Ans. This putteth our opposers out of their road, and quencheth the +flame of their unwarrantable zeal. For if the entering ordinance, +if the ordinance without which no man might be added to the church, +was laid aside for forty years; yea, if more than six hundred +thousand did communicate with them without it: I say again, If +they did it, and held communion with God, that notwithstanding; +yea, and had not, that we read of, all that time one small check +for so doing; why may not we now enter communion, hold communion, +maintain communion, church communion, without being judged, +and condemned by you? because we cannot for want of light be all +baptized before; especially considering baptism makes no man a +saint, is not the entering ordinance, is no part of the worship +of God enjoined the church as a church. To conclude, although we +receive members unbaptized [in after], we leave not God's instituted +worship at uncertainties, especially what he hath commanded us +as his church; we only profess our want of light in some things; +but see no word to warrant the forbearance of our duty in all, +for want of persuasion in one. + +You object, 'I call baptism a circumstance, an outward-shew I +NICKNAME it.' + +Ans. Deep reproof! but why did you not shew me my evil in thus +calling it, when opposed to the substance, and the thing signified? +Is it the substance, is it the thing signified? And why may not I +give it the name of a shew; when you call it a symbol, and compare +it to a gentleman's livery? + +But you say, I call it an outward shew. + +Ans. Is it an inward one? What is it? + +'It is a command.' + +Ans. But doth that install it in that place and dignity, that was +never intended for it? + +You object further, 'They cannot have the doctrine of baptism that +understand not our way of administering it.' + +This is your mistake, both of the doctrine and thing itself. But +if you will not SCORN to take notice of me, I advise you again +to consider, That a man may find baptism to be commanded, may +be informed who ought to administer it; may also know the proper +subject; and that the manner of baptizing is dipping; and may desire +to practise it because it is commanded, and yet know nothing of +what water baptism preacheth; or of the mystery baptism sheweth +to faith. But that the doctrine of baptism is not the practice of +it, not the outward act, but the thing signified; and that every +believer hath that, must argue you more than too bold to deny it. + +But say you, 'Who taught you to divide betwixt Christ and his +precepts, that you word it at such a rate? That he that hath the +one,' &c. + +Ans. To say nothing of faith, and the word; verily reason itself +teacheth it. For if Christ be my righteousness, and not water; if +Christ be my advocate, and not water; if there be that good and +blessedness in Christ, that is not in water; then is Jesus Christ +better than water; and also in these to be eternally divided from +water; unless we will make them co-saviours, co-advocates, and +such as are equally good and profitable to men. + +But say you, 'I thought that he that hath Christ, had an orderly +right to all Christ's promises and precepts; and that the precepts +of Christ, are part of the riches that a believer hath in and by +Christ.' + +Ans. A believer hath more in Christ than either promise or precept; +but all believers know not all things, that of God are given to +them by Christ. But must not they use, and enjoy what they know, +because they know not all. Or must they neglect the weightier +matters, because they want mint, and anise, and cummin? Your +pretended orderly right is your fancy; there is not a syllable +in the whole bible, that bids a Christian to forbear his duty in +other things, because he wanteth, as you term it, the symbol, or +water baptism. + +But say you, 'He that despiseth his birthright of ordinances, our +church privileges, will be found to be a profane person, as Esau +in God's account.' + +Baptism is not the privilege of a church as such. But what? are +they all Esau's indeed? Must we go to hell, and be damned, for +want of faith in water baptism? And take notice, I do not plead +for a despising of baptism, but a bearing with our brother, that +cannot do it for want of light. The best of baptism he hath, +viz. the signification thereof: he wanteth only the outward shew, +which if he had, would not prove him a truly visible saint; it +would not tell me he had the grace of God in his heart; it is no +characteristical note to another of my Sonship with God. But why +did you not answer these parts of my argument? Why did you only +cavil at words? which if they had been left out, the argument yet +stands good. 'He that is not baptized [in water], if yet a true +believer, hath the DOCTRINE of baptism; yea, he ought to have it +before he be convicted, it is his duty to be baptized, or else he +playeth the hypocrite. There is therefore no difference between +that believer that is, and he that is not yet baptized with water; +but only his going down into the water, there to perform an outward +ceremony, the substance of which he hath already; which yet he is +not commanded to do with respect to membership with the church; +but to obtain by that, further understanding of his privilege by +Christ, which before he made profession of, and that as a visible +believer.'[11] + +But to come to my fourth argument, which you so tenderly touch +as if it burnt your fingers: 'I am bold [say I] to have communion +with visible saints as before, because God hath communion with them, +whose example in the case we are strictly commanded to follow.' +'Receive ye one another, as Christ also received us to the glory +of God' (Rom 15:7). Yea, though they be saints, in opinion contrary +to you, or I. 'We that are strong ought to bear the infirmities +of the weak, and not to please ourselves' (Rom 15:1). Infirmities +that are sinful: for they that are natural are incident to all. +Infirmities therefore they are, that for want of light, cause +a man to err in circumstantials: and the reason upon which Paul +groundeth this admonition is; 'For even Christ pleased not himself, +but, as it is written, The reproaches of them that reproached thee +fell on me' (Rom 15:3). + +You say to this, 'That it is Paul's direction to the church at +Rome how to receive their brethren church members.' + +I answer, 1. What? are not the poor saints now in this city? are +not they concerned in these instructions? or is not the church +by these words at all directed how to carry it to those that were +not yet in fellowship? A bold assertion! but grounded upon nothing, +but that you would have it so. 2. But how will you prove that there +was a church, a rightly constituted church, at Rome, besides that +in Aquila's house? (chap. 16). Neither doth this epistle, nor any +other in the whole book of God affirm it. Besides, since Paul in +this last chapter saluteth the church, as in this man's house, +but the other, only as particular saints, it giveth further ground +of conviction to you, that those others were not as yet imbodied +in such a fellowship. 3. But suppose there was another church +besides; it doth not therefore follow, that the apostle exhorteth +them only to receive persons already in fellowship; but 'Him,' +even every 'Him that is weak in the faith receive ye, but not to +doubtful disputations' (14:1). 4. Suppose again, the receiving +here exhorted to, be such as you would have it, yet the rule by +which they are directed to do it, is that by which we perceive +that Christ hath received them. But Christ did not receive them by +[water] baptism, but as given to him by the Father. Him, therefore, +concerning whom we are convinced, that he by the Father is given +to Christ, 'Him should we receive.' 5. But what need I grant you, +that which cannot be proved? yet if you could prove it, it availeth +nothing at all; because you may not, cannot, ought not to dare to +limit the exhortation to receiving of one another into each other's +affections only; and not also receiving saints into communion. + +But you object: 'To make God's receiving the rule of our receiving, +in all cases will not hold.' + +Ans. Keep to the thing, man: if it hold in the case in hand, it +is enough, the which you have not denied. And that it holds thus, +is plain, because commanded. But let the reader know, that your +putting in that way of his receiving which is invisible to us; +is but an unhandsome straddling over my argument, which treateth +only of a visible receiving; such as is manifest to the church. +This you knew, but sought by evading to turn the reader from +considering the strength of this my argument. 'The receiving then +[said I] because it is set as an example to the church, is such +as must needs be visible unto them; and is best discovered by that +word that describeth the visible saint. Whoso then you can judge +a visible saint, one that walketh with God, you may, nay ought to +judge by the same word, that God hath received him. Now him that +God receiveth, him should you receive.' But will any object; they +cannot believe that God receiveth the unbaptized saints; I will +not suppose you so much stupefied, and therefore shall make no +answer. + +But you seem to be much offended, because I said, 'Vain man! Think +not by the straightness of thine order in outward, and bodily +conformity to outward and shadowish circumstances, that thy peace +is maintained with God?' But why so much offended at this? [It is +say you] 'Because you intend by this the brethren of the baptized +way.' + +Ans. If they be vain men, and set up their OWN order, how straight +soever they make it, they are worthy to be reproved; if 'they +have rejected the word of the Lord; what wisdom is in them?' (Jer +8:9). And as you suggest the first, I affirm the second. But if +you would be justified in excluding those, with whom yet you see +God hath communion, because they yet see not a shadow with you; +produce the scripture for such order, that we may believe it is the +order of God. But deal fairly, lest we shew your nakedness, and +others see your shame. You tell me of the order of the Colossians +(2:5). But if you can prove that that church refused to hold +communion with that saint whom they knew to be received by Christ, +and held communion with him [Christ], or that none but those that +are baptized [in water] are received by and hold communion with +him, then you justify your order. In the mean while the whole of +mine argument stands firm against you; 'You must have communion +with visible saints, because God hath communion with them, whose +example in the case we are strictly commanded to follow.' + +But you ask me, 'If outward and bodily conformity be become a +crime?' + +Ans. I nowhere said it; but know that to glorify God with our +bodies, respecteth chiefly far higher and more weighty things, +than that of water baptism; 'Whatsoever is not of faith is sin' +(Rom 14:23); and to set up an ordinance, though an ordinance of +God, that by it the church may be pulled in pieces, or the truly +visible saints excluded communion with their brethren; I say again, +to make water baptism a bar and division between saint and saint, +every whit otherwise gracious and holy alike: This is like fasting +'for strife and debate, and to smite with the fist of wickedness' +(Isa 58:4); and is not to be found within the whole bible, but +is wholly an order of your own devising. As to the peace you make +an objection about you have granted me what I intended; and now I +add further, that for church peace to be founded in water baptism, +or any other external rite, not having to do with the church, as +a church, is poor peace indeed: Church peace is founded in blood; +and love to each other for Jesus' sake (Phil 2:1-4). Bearing with, +and forbearing one another, in all things circumstantial, that +concern not church worship as such (Eph 4:31,32). And in my other +[treatise] I have proved that baptism is not such, and therefore +ought not to be urged to make rents and divisions among brethren. + +But you ask, 'Is my peace maintained in a way of disobedience? +and conclude if it be, you fear it is false.' + +Ans. If the first were true; you need not to doubt of the second; +but it may be thought he hath little to say in the controversy, +who is forced to stuff out his papers, with such needless prattles +as these. + +My fifth argument is, 'That a failure in such a circumstance as +water baptism, doth not unchristian us'; this you are compelled +to grant. And I conclude with your words, persons ought to be +Christians before visible Christians; such as any congregation in +the land may receive to communion with themselves, because God +hath shewed us that he has received them. 'Receive him to the glory +of God.' To the glory of God, is put in on purpose, to shew what +dishonour they bring to him, who despise to have communion with +such, whom they know do maintain communion with God. I say again, +How doth this man, or that church, glorify God, or count the wisdom +and holiness of heaven beyond them, when they refuse communion +with them, concerning whom yet they are convinced, that they +have communion with God? But my argument you have not denied; nor +meddled with the conclusion at all; which is, 'That therefore, +even because a failure here, doth not unchristian us, doth not +make us insincere'; and I add, doth not lay us open to any revealed +judgment or displeasure of God (if it doth, shew where) therefore +it should not, it ought not to make us obnoxious to the displeasure +of the church of God. + +But you say, 'I rank gospel precepts, with Old Testament abrogated +ceremonies.' + +Ans. You should have given your reader my words, that he might +have judged from my own mouth: I said then, speaking before of +Christianity itself, 'that thousands of thousands that could not +consent to water, as we, are now with the innumerable company of +angels, and the spirits of just men made perfect.' What was said of +eating, or the contrary, may as to this be said of water baptism: +neither if I be baptized, am I the better? neither if I be not, +am I the worse? not the better before God, not the worse before +men: still meaning as Paul, provided I walk according to my light +with God; otherwise it is false. For if a man that seeth it to +be his duty, shall despisingly neglect it; or if he that hath not +faith about it, shall foolishly take it up: both these are for +this the worse; I mean, as to their own sense, being convicted in +themselves, as transgressors. He therefore that doth it according +to his light, doth well; and he that doth it not, for want of light, +doth not ill; for he approveth his heart to be sincere with God, +even by that his forbearance. And I tell you again, It is nowhere +recorded, that this man is under any revealed threatening of God, +for his not being baptized with water, he not having light therein, +but is admitted through his grace to as many promises as you. If +therefore he be not a partaker of that circumstance, yet he is of +that liberty, and mercy, by which you stand with God. + +But that I practise instituted worship, upon the same account as +Paul did circumcision, and shaving, is too bold for you to presume +to imagine. What? because I will not suffer water to carry away +the epistles from the Christians; and because I will not let +water baptism be the rule, the door, the bolt, the bar, the wall +of division between the righteous, and the righteous; must I +therefore be judged to be a man without conscience to the worship +of Jesus Christ? The Lord deliver me from superstitious and +idolatrous thoughts about any of the ordinances of Christ and of +God. But my fifth argument standeth against you untouched; you +have not denied, much less confuted the least syllable thereof. + +You tell me my sixth argument is, Edification. + +Ans. If it be, why is it not embraced? But my own words are these: +'I am for holding communion thus. Because the edification of souls +in the faith and holiness of the gospel, is of greater concern than +an agreement in outward things; I say, it is of greater concern +with us, and of far more profit to our brother, than our agreeing +in, or contesting for, water baptism' (John 16:13; 1 Cor 14:12; +2 Cor 10:8, 12:19; Eph 4:12; 1 Cor 13:1,2; 8:1). Now why did you +not take this argument in pieces, and answer those scriptures, on +which the strength thereof depends; but if to contest, and fall +out about water baptism, be better than to edify the house of God, +produce the texts, that we may be informed. + +You say, 'Edification is the end of all communion, but all things +must be done in order, orderly.' + +Ans. When you have proved that there is no such thing as an orderly +edifying of the church, without water baptism precede, then it +will be time enough to think you have said something. + +You add, 'Edification as to church fellowship being a building up, +doth suppose the being of a church; but pray you shew us a church +without baptism.' + +Ans. See here the spirit of these men, who for the want of water +baptism, have at once unchurched all such congregations of God +in the world; but against this I have, and do urge, That water +baptism giveth neither being, nor well-being to a church, neither +is any part of that instituted worship of God, that the church, as +such, should be found in the practice of. Therefore her edification +as a church may, yea and ought to be attained unto without it. + +But you say, 'Shew us a New Testament church without baptism.' + +Ans. What say you to the church all along the Revelation quite +through the reign of Antichrist? Was that a New Testament church, +or no? Again, If baptism be without the church, as a church, +if it hath nothing to do in the constituting of a church; if it +be not the door of entrance into the church, if it be no part of +church-worship as such; then, although all the members of that +church were baptized, yet the church is a church without water +baptism. But all the churches in the New Testament were such: +therefore, &c. Again, If baptism respect believers, as particular +persons only; if it respects their own conscience only; if it +make a man no visible believer to me, then it hath nothing to do +with church-membership. Because, that which respects my own person +only, my own conscience only: that which is no character of my +visible saintship to the church, cannot be an argument unto them +to receive me into fellowship with themselves. But this is true. +Therefore, &c. + +You proceed, 'If by edification, be meant the private increase +of grace, in one another, in the use of private means, as private +Christians in meeting together; how doth the principle you oppose +hinder that? Endeavour to make men as holy as you can, that they +may be fitted for church-fellowship, when God shall shew them the +orderly way to it.' + +Ans. What a many private things have we now brought out to public +view? Private Christians, private means, and a private increase +of grace. But, Sir, Are none but those of your way the public +Christians? Or, ought none but them that are baptized to have the +public means of grace? Or, must their graces be increased by none +but private means? Was you awake now? Or, are you become so high +in your own phantasies, that none have, or are to have but private +means of grace? And, are there no public Christians, or public +christian meetings, but them of your way? I did not think that +all but baptists, should only abide in holes. + +But you find fault because I said, 'Edification is greater than +contesting about water baptism.' + +Ans. If it be not, confute me; if it be, forbear to cavil: water +baptism, and all God's ordinances, are to be used to edification; +not to beget heats and contentions among the godly, wherefore +edification is best. + +Object. 'I had thought that the preaching, and opening baptism, +might have been reckoned a part of our edification.' + +Ans. The act of water baptism hath not place in church worship, +neither in whole nor in part; wherefore pressing it upon the church +is to no purpose at all. + +Object. 'Why may you not as well say, that edification is greater +than breaking of bread.' + +Ans. So it is, else that should never have been instituted to +edify withal; that which serveth, is not greater than he that is +served thereby. Baptism and the Lord's supper both, were made for +us, not we for them; wherefore both were made for our edification, +but no one for our destruction. But again, The Lord's supper, +not baptism, is for the church, as a church; therefore as we will +maintain the church's edifying, that must be maintained in it; yea, +sued oft, to shew the Lord's death till he come (1 Cor 11:22-26). +Besides, because it is a great part of church worship, as such, +therefore it is pronounced blessed, the Lord did openly bless it +before he gave it; yea and we ought to bless it also; 'The cup of +blessing which we bless,' not to say more. Therefore your reasoning +from the one to the other will not hold. + +Object. 'How comes contesting for water baptism to be so much +against you?' + +Ans. First, Because weak brethren cannot bear it; whom yet we are +commanded to receive, but not to doubtful disputation; doubtful +to them, therefore for their sakes, I must forbear it (Rom 14:1). +Secondly, Because I have not seen any good effect, but the contrary, +wherever such hot spirits have gone before me: 'For where envying +and strife is, there is confusion,' or tumults, 'and every evil +work' (James 3:16).[12] Thirdly, Because by the example of the +Lord, and Paul, we must consider the present state of the church, +and not trouble them with what they cannot bear (John 16:13; 1 +Cor 3:1-3). I conclude then, edification in the church is to be +preferred above what the church, as a church, hath nothing to do +withal. 'All things, dearly beloved, are for our edifying' (1 Cor +14:5, 12:26; 2 Cor 12:19; Eph 4:16; Rom 15:2; 1 Cor 14:3; 2 Cor +10:8, 13:10; Rom 14:19). Before I wind up this argument, I present +you with several instances, shewing that the breach of [some of] +God's precepts have been borne with, when they come in competition +with edification. As first, That of Aaron, who let the offering for +sin be burnt, that should have indeed been eaten (Lev 10:16-20). +Yet because he could not do it to his edification, Moses was +content. But the law was thereby transgressed, 'The priest that +offereth it for sin, shall eat it' (6:26). + +To this you reply, 'That was not a constant, continued forbearing +of God's worship, but a suspending of it for a season.' + +Ans. We also suspend it but for a season; when persons can be +baptized to their edification, they have the liberty. But, This +was not a bare suspension, but a flat transgression of the law. 'Ye +should indeed have eaten it.' Yet Moses was content (Lev 10:16-20). + +But say you, 'Perhaps it was suspended upon just and legal grounds, +though not expressed.' + +Ans. The express rule was against it; 'Ye should indeed [said +Moses] have eaten it in the holy place: as I commanded' (v 18). But +good Sir, are you now for unwritten verities? for legal grounds, +though not expressed? I will not drive you further, here is Rome +enough. As for Eldad and Medad, it cannot be denied, but that their +edifying of the people, was preferred before their conforming to +every circumstance (Num 11:16-26). + +You add, 'That Paul for a seeming low thing did withstand Peter.' + +Sir, If you make but a seeming low thing of dissembling, and teaching +others so to do, especially where the doctrine of justification +is endangered, I cannot expect much good conscience from you (Gal +2:11-13). + +As for your answer to the case of Hezekiah, it is faulty in two +respects: 1. For that you make the passover a type of the Lord's +supper, when it was only a type of the body and blood of the Lord: +'For even Christ our passover is sacrificed for us' (1 Cor 5:7). +2. In that you make it an example to you to admit persons unprepared +to the Lord's supper. + +Ans. May you indeed receive persons into the church unprepared +for the Lord's supper; yea, unprepared for that, with other solemn +appointments? For so you word it. O what an engine have you made +of water baptism. Thus, gentle reader, while this author teareth +us in pieces for not making [water] baptism the orderly rule +for receiving the godly and conscientious into communion; he can +receive persons if baptized, though unprepared for the supper, and +other solemn appointments? I would have thee consult the place, +and see if it countenanceth such an act. That a man who pleadeth +for a water baptism above the peace and edification of the church, +ought to be received, although unprepared, into the church to the +Lord's supper, and other solemn appointments; especially considering +the nature of right church constitution, and the severity +of God towards those that came unprepared to his table of old (1 +Cor 11:28-30). A riddle indeed, That the Lord should, without a +word, so severely command, that all which want light in baptism, +be excluded church privileges; and yet against his word, admit +of persons unprepared, to the Lord's table, and other solemn +appointments. + +But good Sir, why so short-winded? why could not you make the same +work with the other scriptures, as you did with these? I must leave +them upon you unanswered; and standing by my argument conclude, +That if laws and ordinances of old have been broken, and the breach +of them born with, when yet the observation of outward things was +more strictly commanded than now, if the profit and edification +of the church come in competition; how much more, may not we have +communion, church communion, when no law of God is transgressed +thereby. And note, That all this while I plead not, as you, for +persons unprepared, but godly, and such as walk with God. + +We come now to my seventh argument, for communion with the godly, +though unbaptized persons; which you say is LOVE. My argument +is this; 'Therefore I am for communion thus; because love, which +above all things we are commanded to put on, is of much more worth +than to break about baptism.' And let the reader note, That of +this argument you deny not so much as one syllable, but run to +another story; but I will follow you. I add further, That love is +more discovered when we receive for the sake of Christ, than when +we refuse his children for want of water: And tell you again, That +this exhortation to love is grounded not upon [water] baptism, +but the putting on of the new creature, which hath swallowed up +all distinctions (Col 3:9-14). Yea, there are ten arguments in +this one, which you have not so much as touched; but thus object, + +'That man that makes affection the rule of his walking, rather +than judgment, it is no wonder if he go out of the way.' + +Ans. Love to them, we are persuaded that God hath received, is +love that is guided by judgment; and to receive them that are +such, because God hath bidden us (Rom 14), is judgment guided by +rule. My argument therefore hath forestalled all your noise, and +standeth still on its legs against you. As to the duties of piety +and charity, you boast of, sound not a trumpet, tell not your +left hand of it; we are talking now of communion of saints, church +communion, and I plead, that to love, and hold together as such, +is better than to break in pieces for want of water baptism. My +reason is, because we are exhorted in all things to put on love; +the love of church communion: contrariwise you oppose, Above all +things put on water. For the best saint under heaven that hath +not that, with him you refuse communion. Thus you make baptism, +though no church ordinance, a bar to shut out the godly, and a +trap-door to let the unprepared into churches, to the Lord's +supper, and other solemn appointments. + +But you object, 'Must our love to the unbaptized indulge them +in an act of disobedience? Cannot we love their persons, parts, +graces, but we must love their sins?' + +Ans. We plead not for indulging, 'But are there not with you, +even with you, sins against the Lord your God?' (2 Chron 28:10). +But why can you indulge the baptists in many acts of disobedience? +For to come unprepared into the church, is an act of disobedience: +To come unprepared to the supper is an act of disobedience; and to +come so also to other solemn appointments, are acts of disobedience. + +'But for these things,' you say, 'you do not cast, nor keep any +out of the church.' + +Ans. But what acts of disobedience do we indulge them in? + +'In the sin of infant baptism.' + +Ans. We indulge them not; but being commanded to bear with the +infirmities of each other, suffer it; it being indeed in our eyes +such; but in theirs they say a duty, till God shall otherwise +persuade them. If you be without infirmity, do you first throw a +stone at them: They keep their faith in that to themselves, and +trouble not their brethren therewith: we believe that God hath +received them; they do not want to us a proof of their sonship +with God; neither hath he made water a wall of division between +us, and therefore we do receive them. + +Object. 'I take it to be the highest act of friendship to be +faithful to these professors, and to tell them they want this one +thing in gospel order, which ought not to be left undone.' + +Ans. If it be the highest piece of friendship, to preach water +baptism to unbaptized believers, the lowest act thereof must needs +be very low. But contrariwise, I count it so far off from being +any act of friendship, to press baptism in our notion on those +that cannot bear it; that it is a great abuse of the peace of +my brother, the law of love, the law of Christ, or the society +of the faithful. Love suffereth long, and is kind, is not easily +provoked: let us therefore follow after the things that make for +peace, and things wherewith one may edify another: let every one +of us please his neighbour, for his good to edification: Bear you +one another's burdens, and so fulfil the law of Christ (1 Cor 13; +Rom 14:19, 15:2; Gal 6:2). + +But say you, 'I doubt when this comes to be weighed in God's +balance, it will be found no less than flattery, for which you +will be reproved.' + +Ans. It seems you do but doubt it, wherefore the principles from +which you doubt it, of that methinks you should not be certain; +but this is of little weight to me; for he that will presume +to appropriate the epistles to himself and fellows, for the sake +of baptism, and that will condemn all the churches of Christ in +the land for want of baptism, and that will account his brother +as profane Esau and rejected, as idolatrous Ephraim because he +wanteth his way of water baptism; he acts out of his wonted way, +of rigidness, when he doth but doubt, and not affirm his brother +to be a flatterer. I leave therefore this your doubt to be resolved +at the day of judgment, and in the mean time trample upon your harsh +and unchristian surmises. As to our love to Christians in other +cases, I hope we shall also endeavour to follow the law of the +Lord; but because it respects not the matter in hand, it concerns +us not now to treat thereof. + +My argument treateth of church communion; in the prosecution of +which I prove. 1. That love is grounded upon the new creature (Col +3:10-15). 2. Upon our fellowship with the Father and Son (1 John +1:2,3). 3. That with respect to this, it is the fulfilling of the +royal law (James 4:11; Rom 14:21). 4. That it shews itself in acts +of forbearing, rather than in publishing some truths: communicating +only what is profitable, forbearing to publish what cannot be born +(1 Cor 3:1,2; Acts 20:18-20; John 3:16,17). 5. I shew further, That +to have fellowship for, to make that the ground of, or to receive +one another chiefly upon the account of an outward circumstance; +to make baptism the including and excluding charter: the bounds, +bar, and rule of communion, when by the word of the everlasting +testament, there is no word for it, to speak charitably, if it +be not for want of love, it is for want of light in the mysteries +of the kingdom of Christ. Strange! Take two Christians equal in +all points but this; nay, let one go beyond the other in grace and +goodness, as far as a man is beyond a babe, yet water shall turn +the scale, shall open the door of communion to the less; and +command the other to stand back: yet is no proof to the church of +this babe's faith and hope, hath nothing to do with his entering +into fellowship, is no part of the worship of the church.[13] +These things should have been answered, seeing you will take upon +you so roundly to condemn our practice. + +You come now to my eighth argument; which you do not only render +falsely, but by so doing abuse your reader. I said not that the +church at Corinth did shut each other out of communion; but, for +God's people to divide into parties, or to shut each other from +church communion, though for greater points, and upon higher +pretences, than that of water baptism, hath heretofore been counted +carnal, and the actors therein babyish Christians: and then bring +in the factions, that was in the church at Corinth. But what! May +not the evil of denying church communion now, if proved naught +by a less crime in the church at Corinth, be counted carnal and +babyish; but the breach of communion must be charged upon them at +Corinth also? + +That my argument is good you grant, saying, 'The divisions of the +church at Corinth were about the highest fundamental principles, +for which they are often called carnal'; yet you cavil at it. But +if they were to be blamed for dividing, though for the highest +points; are not you much more for condemning your brethren to +perpetual banishment from church communion, though sound in all +the great points of the gospel, and right in all church ordinances +also, because for want of light they fail only in the point of +baptism? + +As to your quibble about Paul and Apollos, whether they, or +others, were the persons, though I am satisfied you are out, yet +it weakeneth not my argument; for if they were blame worthy for +dividing, though about the highest fundamental principles, as you +say, how ought you to blush for carrying it as you do to persons, +perhaps, more godly than ourselves, because they jump not with +you in a circumstance? That the divisions at Corinth were helped +on by the abuse of baptism, to me is evident, from Paul's so oft +suggesting it: 'Were ye baptized in the name of Paul? I thank God +that I baptized none of you,--lest any should say, I had baptized +in mine own name' (1:13-15). + +I do not say, that they who baptized them designed this, or that +baptism in itself effected it; nor yet, though our author feigns +it, 'that they were most of them baptized by their factious +leaders.' But that they had their factious leaders, is evident; +and that these leaders made use of the names of Paul, Apollos, +and Christ, is as evident; for by these names they were beguiled +by the help of ABUSED baptism. + +But say you, 'Wherein lies the force of this man's argument against +baptism as to its place, worth, and continuance?' + +I answer: I have no argument against its place, worth or continuance, +although thus you seek to scandalize me. But this kind of sincerity +of yours, will never make me one of your disciples. Have not I told +you even in this argument, 'That I speak not as I do, to persuade +or teach men to break the least of God's commandments; but that +my brethren of the baptized way may not hold too much thereupon, +may not make it an essential of the gospel, nor yet of the communion +of saints.' Yet he feigns that I urge two arguments against it. +But reader, thou mayest know I have no such reason in my book. +Besides, I should be a fool indeed, were I against it, should I +make use of such weak arguments. My words then are these: 'I thank +God,' said Paul, 'that I baptized none of you but Crispus,' &c. +'Not but that then it was an ordinance, but they abused it in making +parties thereby, as they abused also Paul, and Cephas. Besides, +said he, I know not whether I baptized any other. By this negligent +relating who were baptized by him, he sheweth that he made no +such matter thereof, as some in these days do. Nay, that he made +no matter at all thereof with respect to a church communion. For +if he did not heed who himself had baptized, much less did he heed +who were baptized by others? But if baptism had been the initiating +ordinance, and I now add, essential to church communion; then no +doubt he had made more conscience of it, than thus lightly to pass +it by.' + +I add further, where he saith, He 'was not sent to baptize'; that +he spake with an holy indignation against those that had abused +that ordinance. 'Baptism is an holy ordinance, but when Satan +abuseth it, and wrencheth it out of its place, making that which +is ordained of God, for the edification of believers, the only +weapon to break in pieces the love, unity, and concord of the +saints; than as Paul said of himself and fellows (1 Cor 3:5-7). +What is baptism? Neither is baptism any thing? This is no new +doctrine, for God by the mouth of the prophet of old, cried out +against his own appointments, when abused by his own people (Isa +1:11-15); because they used them "for strife, and debate, and to +smite with the fist of wickedness"' (58:4). But to forbear, to +take notice thus of these things, my argument stands firm against +you: 'For if they at Corinth were blame worthy for dividing, +though their divisions were, if you say true, about the highest +fundamentals, you ought to be ashamed, thus to banish your brethren +from the privileges of church communion for ever, for the want of +so low a thing as water baptism.' I call it not low, with respect +to God's appointment, though so, it is far from the highest place, +but in comparison of those fundamentals, about which you say, 'the +Corinthians made their divisions.' + +You come next to my ninth argument, and serve it as Hanun served +David's servants (2 Sam 10:4), you have cut off one half of its +beard, and its garments to its buttocks, thinking to send it home +with shame. You state it thus: 'That by denying communion with +unbaptized believers, you take from them their privileges to which +they are born.' + +Ans. Have I such an argument, in all my little book? Are not my +words verbatim these? 'If we shall reject visible saints by +calling, saints that have communion with God; that have received +the law at the hand of Christ; that are of an holy conversation +among men, they desiring to have communion with us; as much +as in us lieth, we take from them their very privileges, and the +blessings to which they were born of God.' This is mine argument: +now confute it. + +Paul saith, not only to the gathered church at Corinth, but to +all scattered saints, that in every place call upon the name of +the Lord (1 Cor 1:2). That if Jesus Christ is theirs; that Paul +and Apollos, and Cephas, and the world, and all things else was +theirs (3:22). + +But you answer, 'We take from them nothing, but we keep them from +a disorderly practice of gospel ordinances, we offer them their +privileges, in the way of gospel order.' + +Ans. Where have you one word of God, that forbiddeth a person, so +qualified, as is signified in mine argument, the best communion +of saints for want of water? There is not a syllable for this in +all the book of God. So then, you in this your plausible defence, +do make your scriptureless light, which in very deed is darkness +(Isa 8:20), the rule of your brother's faith; and how well you +will come off for this in the day of God, you might, were you not +wedded to your wordless opinion, soon begin to conceive. + +I know your reply, 'New Testament saints are all baptized first.' + +Ans. Suppose it granted: Were they baptized, that thereby they +might be qualified for their right to communion of saints, so +that, without their submitting to water, they were to be denied +the other? Further, suppose I should grant this groundless notion, +Were not the Jews in Old Testament times to enter the church by +circumcision? (Gen 17; Exo 12). For that, though water is not, +was the very entering ordinance. Besides, as I said before, there +was a full forbidding of all that were not circumcised from entering +into fellowship, with a threatening to cut them off from the church +if they entered in without it: yet more than six hundred thousand +entered that church without it. But how now, if such an one as +you had then stood up and objected, Sir Moses, What is the reason +that you transgress the order of God, to receive members without +circumcision? Is not that the very entering ordinance? Are not you +commanded to keep out of the church all that are not circumcised? +Yea, and for all those that you thus received, are you not commanded +to cast them out again, to cut them off from among this people +(Gen 17:13,14; Exo 12:44-46). I say, Would not this man have had +a far better argument to have resisted Moses, than you, in your +wordless notion, have to shut out men from the church, more holy +than many of ourselves? But do you think that Moses and Joshua, +and all the elders of Israel, would have thanked this fellow, or +have concluded that he spake on God's behalf? Or, that they should +then, for the sake of a better than what you call order, have set +to the work that you would be doing, even to break the church in +pieces for this? + +But say you, 'If any will find or force another way into the sheep +fold than by the footsteps of the flock, we have no such custom +nor the churches of God.' + +Ans. What was done of old I have shewed you, that Christ, not +baptism, is the way to the sheep fold, is apparent: and that the +person [who thus enters], in mine argument, is entitled to all +these, to wit, Christ, grace, and all the things of the kingdom +of Christ in the church, is, upon the scriptures urged, as evident. + +But you add, 'That according to mine old confidence, I affirm, +That drink ye all of this is entailed to faith, not baptism: a +thing,' say you, 'soon said, but yet never proved.' + +Ans. 1. That it is entailed to faith, must be confessed of all +hands. 2. That it is the privilege of him that discerneth the Lord's +body, and that no man is to deny him it, is also by the text as +evident, 'and so let him eat,' because he is worthy. Wherefore +he, and he only, that discerneth the Lord's body, he is the worthy +receiver, the worthy receiver in God's estimation; but that none +discern the Lord's body but the baptized [in water], is both fond +and ridiculous once to surmise. + +Wherefore to exclude Christians, and to debar them their heaven-born +privileges, for want of that which yet God never made the wall of +division betwixt us: This looks too like a spirit of persecution +(Job 19:28), and carrieth in it those eighteen absurdities which +you have so hotly cried out against. And I do still add, 'Is +it not that which greatly prevailed with God to bring down those +judgments which at present we [the people of God] groan under, +I will dare to say it was,[14] A cause thereof.' Yea, I will yet +proceed; I fear, I strongly fear, that the rod of God is not yet +to be taken from us; for what [is a] more provoking sin among +Christians than to deny one another their rights and privileges, +to which they are born of God? And then to father these their +doings upon God, when yet he hath not commanded it, neither in +the New Testament nor the Old. + +But I may not lightly pass this by, for because I have gathered +eighteen absurdities from this abuse of God's ordinances, or from +the sin of binding the brethren to observe order, not founded on +the command of God; and I am sure you have none to shut out men as +good, as holy, and as sound in faith as ourselves, from communion. +Therefore you call my conclusion devilish, top-full of ignorance +and prejudice, and me, one of Machiavel's scholars, also proud, +presumptuous, impeaching the judgment of God. + +Ans. But what is there in my proposition, that men, considerate, +can be offended at? These are my words: 'But to exclude Christians +from church communion, and to debar them their heaven-born +privileges, for the want of that which yet God never made a wall +of division between us: this looks too like a spirit of persecution: +this respecteth more the form than the spirit and power of godliness, +&c. Shall I add, Is it not that which greatly prevailed to bring +down those judgments which at present we feel and groan under? +I will dare to say, it was a cause thereof.' A was in my copy, +instead whereof the printer put in the; for this, although I +speak only the truth, I will not beg of you belief; besides, the +bookseller desired me, because of the printer's haste, to leave +the last sheet to be overlooked by him, which was the cause it +was not among the erratas. But I say, wherein is the proposition +offensive? Is it not a wicked thing to make bars to communion, +where God hath made none? Is it not a wickedness to make that a +wall of division betwixt us which God never commanded to be so? If +it be not, justify your practice; if it be, take shame. Besides, +the proposition is universal, why then should you be the chief +intended? But you have in this done like to the lawyers of old, +who, when Christ reproved the pharisees of wickedness before them, +said, 'Master, thus saying thou reproachest us also' (Luke 11:45). + +But you feign, and would also that the world should believe, that +the eighteen absurdities which naturally flow from the proposition +I make, to be the effects of baptism, saying to me, 'None but +yourself could find an innocent truth big with so many monstrous +absurdities.' + +I answer: This is but speaking wickedly for God, or rather to +justify your wordless practice. I say not that baptism hath any +absurdity in it, though your abusing it, hath them all, and many +more, while you make it, without warrant from the word, as the +flaming sword, to keep the brotherhood out of communion, because +they, after your manner, cannot consent thereto. And let no man +be offended, for that I suggest that baptism may be abused to the +breeding such monstrous absurdities, for greater truths than that +have been as much abused. What say you to, 'This is my body?' To +instance no more, although I could instance many, are not they the +words of our Lord? Are not they part of the scriptures of truth? +and yet behold, even with those words, the devil, by abusing +them, made an engine to let out the heart-blood of thousands.[15] +Baptism also may be abused, and is, when more is laid upon it +by us than is commanded by God. And that you do so, is manifest +by what I have said already, and shall yet say to your fourteen +arguments. + +My last argument, you say, is this: 'The world may wonder at your +carriage to these unbaptized persons, in keeping them out of +communion?' + +Ans. You will set up your own words, and then fight against them; +but my words are these: 'What greater contempt can be thrown upon +the saints, than for their brethren to cut them off from, or to +debar them church communion.' And now I add, Is not this to deliver +them to the devil (1 Cor 5), or to put them to shame before all +that see your acts? There is but one thing can hinder this, and +that is, by-standers see that these, your brethren, that you thus +abuse, are as holy men as ourselves. Do you more to the openly +prophane, yea, to all wizards and witches in the land?[16] For +all you can do to them, I speak now as to church acts, is no other +than to debar them the communion of saints. + +And now I say again, the world may well wonder, when they see +you deny holy men of God that liberty of the communion of saints +which you monopolise to yourselves: and though they do not understand +the grounds of profession, or communion, yet they can both see +and say, these holy men of God, in all visible acts of holiness, +are not one inch behind you. Yea, I will put it to yourselves, If +those many, yea, very many, who thus severely, but with how little +ground, is seen by men of God, you deny communion with; are not +of as good, as holy, as unblameable in life, and as sound, if not +sounder in the faith than many among ourselves: Here only they +make the stop, they cannot, without light, be driven into water +baptism, I mean after our notion of it: but what if they were, it +would be little sign to me, that they were sincere with God. + +To conclude this; when you have proved that water baptism, which +you yourself have said is not a church ordinance, is essential +to church communion, and that the church may, by the word of God, +bolt, bar, and for ever shut out those, far better than ourselves, +that have not, according to our notion, been baptized with water; +then it will be time enough to talk of ground for so doing. In +the mean time I must take leave to tell you, 'There is not in all +the Bible one syllable for such a practice, wherefore your great +cry about your order is wordless, and therefore faithless, and +is a mere human invention.' + + +I COME NOW TO YOUR FOURTEEN ARGUMENTS, AND SHALL IMPARTIALLY +CONSIDER THEM. + +Your first argument to prove it lawful to reject the unbaptized +saint, is, 'Because the great commission of Christ (Matt 28), +from which all persons have their authority for their ministry, +if any authority at all, doth clearly direct the contrary. By that +commission ministers are first to disciple, and then to baptize +them so made disciples, and afterwards to teach them to observe +all that Christ commanded them, as to other ordinances of worship. +If ministers have no other authority to teach them other parts of +gospel worship, before they believe and are baptized, it may be +strongly supposed they are not to admit them to other ordinances +before they have passed this first enjoined in the commission.' + +Ans. 1. That the ministers are to disciple and baptize, is granted. +But that they are prohibited, by the commission (Matt 28), to +teach the disciples other parts of gospel worship that have not +light in baptism, remains for you to prove. Shall I add, this +position is so absurd and void of truth, that none that have +ever read the love of Christ, the nature of faith, the end of the +gospel, or of the reason of instituted worship (which is edification) +with understanding, should so much as once imagine. + +But where are they here forbidden to teach them other truths before +they be baptized? This text as fairly denieth to the unbaptized +believer heaven and glory. Nay, our author, in the midst of all +his flutter about this 28th of Matthew, dare venture to gather +no more therefrom, but that it may be strongly supposed. Behold +therefore, gentle reader, the ground on which these brethren lay +the stress of their separation from their fellows, is nothing else +but a supposition, without warrant, screwed out of this blessed +word of God. Strongly supposed! but may it not be as strongly +supposed that the presence and blessing of the Lord Jesus, with +his ministers, is laid upon the same ground also? for thus he +concludes the text, 'And lo, I am with you alway even unto the +end of the world.' But would, I say, any man from these words +conclude, that Christ Jesus hath here promised his presence only +to them that, after discipling, baptize those that are so made; +and that they that do not baptize shall neither have his presence +nor his blessing? I say again, should any so conclude hence, would +not all experience prove him void of truth? The words therefore +must be left, by you, as you found them, they favour not at all +your groundless supposition. + +To conclude, these words have not laid baptism in the way to debar +the saint from fellowship of his brethren, no more than to hinder +his inheritance in life and glory. Mark reads it thus: 'He that +believeth and is baptized shall be saved; but he that believeth +not shall be damned' (Mark 16:16). Letting baptism, which he +mentioned in the promise, fall, when he came at the threatening. +God also doth thus with respect to his worship in the church, he +commands all and every whit of his will to be done, but beareth +with our coming short in this, and that, and another duty. But +let's go on. + +Your second argument is, 'That the order of Christ's commission, +as well as the matter therein contained to be observed, may easily +be concluded, from God's severity towards them that sought him not +according to due order (1 Chron 15:13). Was God so exact with his +people then, that all things to a pin must be according to the pattern +in the mount (Heb 8:5, 9:11), whose worship then comparatively, +to the gospel, was but after the law of a carnal commandment; and +can it be supposed he should be so indifferent now to leave men +to their own liberty, to time and place his appointments, contrary +to what he had given an express rule for in his word as before? +(Eze 44:7,9,10). It was the priest's sin, formerly to bring the +uncircumcised in heart and flesh into his house.' + +Ans. That there is no such order in that commission as you feign, +I have proved. As for your far-fetch'd instance (1 Chron 15), +it is quite beside your purpose. The express word was, That the +priest, not a cart, should bear the ark of God. Also they were +not to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16; +Num 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew +say, Receive none that are not baptized first; or that Christ +would have them of his, that are not yet baptized, kept ignorant +of all other truths that respect church communion; then you say +something, else you do but raise a mist before the simple reader: +but whoso listeth may hang on your sleeve. As for the pins and +tacks of the tabernacle, they were expressly commanded; and when +you have proved by the word of God, That you ought to shut saints +out of your communion for want of baptism, then you may begin more +justly to make your parallel. How fitly you have urged (Eze 44) +to insinuate that unbaptized believers are like the uncircumcised +in heart and flesh, I leave it to all gospel-novices to consider. + +Your third argument is, 'The practice of the first gospel-ministers, +with them that first trusted in Christ, discovers the truth of +what I assert. Certainly they that lived at the spring-head, or +fountain of truth, and had the law from Christ's own mouth, knew +the meaning of his commission better than we: but their constant +practice in conformity to that commission, all along the Acts of +the Apostles, discovers that they never arrived to such a latitude +as men plead for now-a-days. They that gladly received the word +were baptized, and they, yea they only, were received into the +church.' + +Ans. How well you have proved what you have asserted, is manifest +by my answer to the two former arguments. I add, That the ministers +and servants of Jesus Christ in the first churches, for that you +are to prove, were commanded to forbear to preach other truths to +the unbaptized believers; or that they were to keep them out of +the church; or that the apostles, and first fathers, have given +you to understand by their example, that you ought to keep as +good out of churches as yourselves, hath not yet been shewed by +the authority of the word. The second of the Acts proveth not, +That the three thousand were necessitated to be baptized in order +to their fellowship with the church, neither doth it say THEY, yea +they only, were received into the church. But suppose all this, +as much was done at the first institution of circumcision, &c., +yet afterwards thousands were received without it. + +Your fourth argument is, 'None of the scripture saints ever attempted +this church privilege without baptism, if they did, let it be +shewn. The eunuch first desired baptism before anything else; Paul +was first baptized before he did essay to join with the church. +Our Lord Christ, the great example of the New Testament, entered +not upon his public ministry, much less any other gospel ordinance +of worship, till he was baptized.' + +Ans. That none of the scripture saints, if there be any unscripture +ones, so much as attempted this church-privilege first, remains +for you to prove. But suppose they were all baptized, because +they had light therein, what then? Doth this prove that baptism +is essential to church communion? Or, that Christ commanded in +the 28th of Matthew, or gave his ministers by that, authority, +not to make known to believers other parts of gospel-worship, if +they shall want light in baptism? The eunuch, Paul, and our blessed +Lord Jesus, did none of them, by their baptism, set themselves to +us examples how to enter into church communion; what church was +the eunuch baptized into, or made a member of; but where is it +said, that the unbaptized believer, how excellent soever in faith +and holiness, must, for want of water baptism, be shut out from the +communion of saints, or be debarred the privilege of his Father's +house? This you are to prove. + +Your fifth argument is, 'If Christ himself was made manifest to +be the SENT of God by baptism, as appears (Mark 1:9,10), then why +may not baptism, as the first fruits of faith, and the first step +of gospel-obedience, as to instituted worship, be a manifesting +discovering ordinance upon others who thus follow Christ's steps.' + +Ans. That Jesus Christ was manifested as the SENT of God by baptism, +or that baptism is the first fruit of faith and the first step to +gospel-obedience, as to instituted worship, is both without proof +and truth; the text saith not, he was manifest to be the 'sent' +of God by baptism; nay it saith not, that by that he was manifest +to others to be anything thereby: you have therefore but wronged +the text to prove your wordless practice by. Yea, John himself, +though he knew him before he was baptized, to be a man of God, +for, saith he, 'I have need to be baptized of thee, and comest +thou to me' (Matt 3:14), and knew him after to be the 'sent' of +God; yet not in, or by, but after he was baptized, to wit, by the +descending of the Holy Ghost, after he was come out of the water, +as he was in prayer, for the heavens were opened to John (John +1:30-34), and he saw, and bare record, because he saw the Spirit +descend from heaven, and abide upon Jesus, after his baptism, as +he was in prayer (Matt 3:13-17; Luke 3:21,22). Thus we find him +made known before and after, but not at all by baptism, to be the +'sent' of God. + +And that baptism is the fruit of faith, or that faith ought to be +tied to take its first step in water baptism, in the instituted +worship of God; this you must prove, it is not found expressed +within the whole Bible. Faith acts according to its strength and +as it sees, it is not tied or bound to any outward circumstance; +one believeth he may, and another believeth he may not, either do +this or that. + +Your sixth argument is, 'If baptism be in any sense any part of +the foundation of a church, as to order (Heb 6:1,2), it must +have place here or no where: why are those things called first +principles, if not first to be believed and practised? Why are +they rendered by the learned the A, B, C, of a Christian, and +the beginning of Christianity, milk for babes, if it be no matter +whether baptism be practised or no? If it be said water baptism +is not there intended, let them shew me how many baptisms there +are besides water baptism? Can you build and leave out a stone in +the foundation? I intend not baptism a foundation any other ways +but in respect of order, and it is either intended for that or +nothing.' + +Ans. Baptism is in no sense the foundation of a church. I find +no foundation of a church but Jesus Christ himself (Matt 16:18; +1 Cor 3:11). Yea, the foundation mentioned (Heb 6:1,2) is nothing +else but this very Christ. For he is the foundation, not only of +the church, but of all that good that at any time is found in her. +He is the foundation OF our repentance, and OF our faith towards +God (vv 1,2). Further, baptisms are not here mentioned with +respect to the act in water, but of the doctrine; that is, the +signification thereof. 'The doctrine of baptisms.' And observe, +neither faith, nor repentance, nor baptisms, are called here +foundations: Another thing, for a foundation, is here by the Holy +Ghost intended, even a foundation for them all: a foundation of +faith, of repentance, of the doctrine of baptisms, of the resurrection +of the dead, and of eternal judgment. And this foundation is Jesus +Christ himself, and these are the first principles, the milk, the +A, B, C, and the beginning of Christian religion in the world. +I dare not say, No matter whether water baptism be practised or +no. But it is not a stone in the foundation of a church, no not +respecting order; it is not, to another, a sign of my sonship +with God; it is not the door into fellowship with the saints, it +is no church ordinance, as you, yourself, have testified. So then +as to church work, it hath no place at all therein. + +Your seventh argument is, 'If Paul knew the Galatians only upon +the account of charity, No other ways to be the sons of God by +faith; but by this part of their obedience, as he seems to import, +then the same way we judge of the truth of men's profession of +faith, when it shows itself by this selfsame obedience. Baptism +being an obligation to all following duties' (Gal 3:26,27). + +Ans. This your argument, being builded upon no more than a SEEMING +import, and having been above ten times overthrown already; I might +leave still with you, till your seeming import is come to a real +one, and both to a greater persuasion upon your own conscience. +But verily Sir, you grossly abuse your reader; must imports, yea, +must seeming imports now stand for arguments, thereby to maintain +your confident separation from your brethren? Yea, must such things +as these, be the basis on which you build those heavy censures and +condemnations you raise against your brethren, that cannot comply +with you, because you want the word? A seeming import. But are +these words of faith? or do the scriptures only help you to seeming +imports, and me-hap-soes[17] for your practice? No, nor yet to them +neither, for I dare boldly affirm it, and demand, if you can, to +prove, that there is so much as a seeming import in all the word of +God, that countenanceth your shutting men, better than ourselves, +from the things and privileges of our Father's house. That to the +Galatians, saith not, that Paul knew them to be the sons of God +by faith, no other way, but by THIS part of their obedience; but +puts them upon concluding themselves the sons of God, if they +were baptized into the Lord Jesus, which could not, ordinarily, +be known but unto themselves alone; because, being thus baptized, +respecteth a special act of faith, which only God and him that +hath, and acteth it, can be privy to. It is one thing for him +that administereth, to baptize in the name of Jesus, and another +thing for him that is the subject, by that to be baptize INTO Jesus +Christ: Baptizing into Christ, is rather the act of the faith of +him that is baptized, than his going into water and coming out +again. But that Paul knew this to be the state of the Galatians +no other way, but by their external act of being baptized with +water, is both wild and unsound, and a miserable IMPORT indeed. + +Your eighth argument is, 'If being baptized into Christ, be a +putting on of Christ, as Paul expressed, then they have not put on +Christ, in that sense he means, that are not baptized; if this +putting on of Christ, doth not respect the visibility of Christianity; +assign something else as its signification; great men's servants +are known by their master's liveries, so are gospel believers by +this livery of water baptism, that all that first trusted in Christ +submitted unto; which is in itself as much an obligation to all +gospel obedience, as circumcision was to keep the whole law.' + +Ans. For a reply to the first part of this argument, go back to +the answer to the seventh. Now that none have put on Christ in +Paul's sense; yea, in a saving, in the best sense; but them that +have, as you would have them, gone into water, will be hard for +you to prove, yea, is ungodly for you to assert. Your comparing +water baptism to a gentleman's livery, by which his name is known +to be his, is fantastical. Go you but ten doors from where men have +knowledge of you, and see how many of the world, or Christians, +will know you by this goodly livery, to be one that hath put on +Christ. What! known by water baptism to be one that hath put on +Christ, as a gentleman's man is known to be his master's servant, +by the gay garment his master gave him. Away fond man, you do +quite forget the text. 'By THIS shall all men know that ye are +my disciples, if ye have love one to another' (John 13:35). That +baptism is in itself obliging, to speak properly, it is false, for +set it by itself, and it stands without the stamp of heaven upon +it, and without its signification also: and how, as such, it +should be obliging, I see not. Where you insinuate, it comes in +the room of, and obligeth as circumcision: you say, you know not +what (Acts 15:1,2). Circumcision was the initiating ordinance, but +this you have denied to baptism. Further, circumcision then bound +men to the whole obedience of the law, when urged by the false +apostles, and received by an erroneous conscience (Gal 5:1-4). +Would you thus urge water baptism! would you have men to receive +it with such consciences? Circumcision in the flesh, was a type of +circumcision in the heart, and not of water baptism (Rom 2:28,29; +Phil 3:3). + +Your ninth argument is, 'If it were commendable in the Thessalonians, +that they followed the footsteps of the church of Judea (1 Thess +2:14), who it appears followed this order of adding baptized +believers unto the church; then they that have found out another +way of making church members, are not by that rule praiseworthy, +but rather to be blamed; it was not what was since in corrupted +times, but that which was from the beginning: the first churches +were the purest pattern.' + +Ans. That the text saith there was a church of Judea, I find not +in 1 Thessalonians 2:14. And that the Thessalonians are commended +for refusing to have communion with the unbaptized believers, +for that is our question, prove it by the word, and then you do +something. Again, that the commendations (1 Thess 2:14) do chiefly, +or at all, respect their being baptized: or, because they followed +the churches of God, which in Judea were in Christ Jesus, in the +example of water baptism is quite beside the word. The verse runs +thus: 'For ye, brethren, became followers of the churches of God +which in Judea are in Christ Jesus: for ye also have suffered like +things of your own countrymen, even as they have of the Jews.' +This text then commends them, not for that they were baptized with +water, but, for that they stood their ground, although baptized +with suffering, like them in Judea, for the name of the Lord Jesus. +For suffering like things of their own countrymen, as they did of +the Jews. Will you not yet leave off to abuse the word of God, and +forbear turning it out of its place, to maintain your unchristian +practice of rejecting the people of God, and excluding them their +blessed privileges. The unbaptized believer, instead of taking +shame for entering into fellowship without it, will be ready, I +doubt, to put you to shame for bringing scriptures so much beside +the purpose, and for stretching them so miserably to uphold you +in your fancies. + +Your tenth argument is, 'If so be, that any of the members at +Corinth, Galatia, Colosse, Rome, or them that Peter wrote to, +were not baptized, then Paul's arguments for the resurrection to +them, or to press them to holiness from the ground (Rom 6; Col +2; 1 Cor 15) was out of doors, and altogether needless, yea, it +bespeaks his ignorance, and throweth contempt upon the Spirit's +wisdom (Heb 6; 1 Peter 3:21) by which he wrote; if that must be +asserted as a ground to provoke them to such an end, which had no +being: and if all the members of all those churches were baptized, +why should any plead for an exemption from baptism, for any church +member now?' + +Ans. Suppose all, if all these churches were baptized, what then? +that answereth not our question. We ask where you find it written, +that those that are baptized, should keep men as holy, and as much +beloved of the Lord Jesus as themselves, out of church communion, +for want of light in water baptism. Why we plead for their admission, +though ye see not yet, that this is their duty, is because we +are not forbidden, but commanded to receive them, because God and +Christ hath done it (Rom 14, 15). + +Your eleventh argument is, 'If unbaptized persons must be received +into churches, only because they are believers, though they deny +baptism; then why may not others plead for the like privilege, +that are negligent in any other gospel ordinance of worship, from +the same ground of want of light, let it be what it will. So then +as the consequence of this principle, churches may be made up of +visible sinners, instead of visible saints.' + +Ans. 1. I plead not for believers simply because they are believers, +but for such believers of whom we are persuaded by the word, that +God hath received them. 2. There are some of the ordinances, that +be they neglected, the being of a church, as to her visible gospel +constitution, is taken quite away; but baptism is none of them, +it being no church ordinance as such, nor any part of faith, nor +of that holiness of heart, or life, that sheweth me to the church +to be indeed a visible saint. The saint is a saint before, and +may walk with God, and be faithful with the saints, and to his +own light also though he never be baptized. Therefore to plead for +his admission, makes no way at all for the admission of the open +prophane, or to receive, as you profess you do, persons unprepared +to the Lord's table, and other solemn appointments. + +Your twelfth argument is, 'Why should professors have more light +in breaking of bread, than baptism? That this must be so urged for +their excuse: Hath God been more sparing in making out his mind +in the one, rather than the other? Is there more precepts or +precedents for the supper, than baptism? Hath God been so bountiful +in making out himself about the supper, that few or none that own +ordinances scruple it? And must baptism be such a rock of offence +to professors, that very few will enquire after it, or submit to +it? Hath not man's wisdom interposed to darken this part of God's +counsel? By which professors seem willingly led, though against +so many plain commands and examples, written as with a sun beam, +that he that runs may read? And must an advocate be entertained +to plead for so gross a piece of ignorance, that the meanest babes +of the first gospel times were never guilty of?' + +Ans. Many words to little purpose. 1. Must God be called to an +account by you, why he giveth more light about the supper than +baptism? May he not shew to, or conceal from this, or another of +his servants, which of his truths he pleaseth. Some of the members +of the church at Jerusalem had a greater truth than this kept +from them, for ought I know, as long as they lived (Acts 11:19), +yet God was not called in question about it. 2. Breaking of +bread, not baptism, being a church ordinance, and that such also +as must be often reiterated; yea, it being an ordinance so full of +blessedness, as lively to present union and communion with Christ +to all the members that worthily eat thereof: I say, the Lord's +supper being such, that while the members sit at that feast, they +shew to each other the death and blood of the Lord, as they ought +to do, till he comes (1 Cor 10:15-17, 11:25,26). The church as a +church, is much more concerned in that, than in water baptism, both +as to her faith and comfort; both as to her union and communion. +3. Your supposition, that very few professors will seriously inquire +after water baptism, is too rude. What, must all the children of +God, that are not baptized for want of light, be still stigmatised +with want of serious inquiry after God's mind in it. 4. That I am an +advocate, entertained to plead for so gross a piece of ignorance, +as want of light in baptism, is but like the rest of your jumbling. +I plead for communion with men, godly and faithful, I plead that +they may be received, that God hath shewed us he hath received, +and commanded we should receive them. + +Your thirteenth argument is, 'If obedience must discover the truth +of a man's faith to others, why must baptism be shut out, as if +it was no part of gospel obedience? Is there no precept for this +practice, that it must be thus despised, as a matter of little +use? Or shall one of Christ's precious commands be blotted out of +a Christian's obedience, to make way for a church fellowship of +man's devising.' + +Ans. 1. This is but round, round, the same thing over and over. +That my obedience to water, is not a discovery of my faith to +others, is evident, from the body of the Bible, we find nothing +that affirms it. And I will now add, That if a man cannot shew +himself a Christian without water baptism; he shall never shew +either saint or sinner, that he is a Christian by it. 2. Who [soever] +they are that despise it, I know not but that church membership +may be without it, (seeing even you yourself have concluded it +is no church ordinance, nor the entering ordinance) standeth both +with scripture and reason, as mine arguments make manifest. So +that all your arguments prove no more but this, 'That you are so +wedded to your wordless notions, that charity can have no place +with you.' Have you all this while so much as given me one small +piece of a text to prove it unlawful for the church, to receive +those whom she, by the word, perceiveth the Lord God and her +Christ hath received? No: and therefore you have said so much as +amounts to nothing. + +Your last argument is, 'If the baptism of John was so far honoured +and dignified, that they that did submit to it, are said to justify +God; and those that did it not, are said to reject his counsel +against themselves: so that their receiving, or rejecting the whole +doctrine of God, hath its denomination from this single practice. +And is there not as much to be said of the baptism of Christ, +unless you will say it is inferior to John's in worth and use.' + +Ans. 1. That our denomination of believers, and of our receiving +the doctrine of the Lord Jesus, is not to be reckoned from our +baptism, is evident; because according to our notion of it, they +only that have before received the doctrine of the gospel, and +so shew it us by their confession of faith, they only ought to +be baptized. This might serve for an answer for all: but, 2. The +Baptism of John was 'the baptism of repentance, for the remission +of sins' (Mark 1:4; Matt 3;6; Luke 3:3), of which water was but +an outward signification. Now what is the baptism of repentance, +but an unfeigned acknowledgment that they were sinners, and so +stood in need of a Saviour, Jesus Christ. This baptism, or baptism +under this notion, the Pharisees would not receive (Luke 7:29,30). +For they 'trusted in themselves that they were righteous,' that +they were 'not as other men,' that they had need of no repentance +(Luke 18:9, 10:29, 15:7). Not but that they would have been baptized +with water, might that have been without an acknowledgment that +they were sinners (Matt 3:7); wherefore seeing the counsel of God +respected rather the remission of sins by Jesus Christ, than the +outward act of water baptism, ye ought not, as you do, by this +your reasoning, to make it rather, at least in the revelation +of it, to terminate in the outward act of being baptized, but in +unfeigned and sound repentance, and the receiving of Jesus Christ +by faith (Eph 1:7,8,11). + +Further, A desire to submit to John's water baptism, or of being +baptized by him in water, did not demonstrate by that single act, +the receiving of the whole doctrine of God as you suggest. 'Why +did John reject the Pharisees that would have been baptized (Matt +3:7), and Paul examine them that were?' (Acts 19:2,3). If your +doctrine be true, why did they not rather say, Oh! seeing you +desire to be baptized, seeing you have been baptized, you need not +to be questioned any further; your submitting to John's water, to +us is a sufficient testimony, even that single act, that you have +received the whole doctrine of God. But I say, why did John call +them vipers? And Paul asked them, Whether they had yet 'received +the Holy Ghost?' Yea, it is evident, that a man may be desirous +of water, that a man may be baptized, and neither own the doctrine +of repentance, nor know on whom he should believe; evident, I say, +and that by the same texts (Matt 3:7; Acts 19:2-4). + +You have grounded therefore this your last argument, as also the +rest, upon an utter mistake of things. + + +I COME NOW TO YOUR Questions; WHICH ALTHOUGH THEY BE MIXED WITH +GALL, I WILL WITH PATIENCE SEE IF I CAN TURN THEM INTO FOOD. + +[Quest. 1.] Your first question is, 'I ask your own heart, whether +popularity and applause of variety of professors, be not in the +bottom of what you have said; that hath been your snare to pervert +the right ways of the Lord, and to lead others into a path wherein +we can find none of the footsteps of the flock in the first ages?' + +Ans. Setting aside a retaliation, like your question, I say, and +God knows I speak the truth, I have been tempted to do what I have +done, by a provocation of sixteen years long; tempted, I say, by +the brethren of your way: who, whenever they saw their opportunity, +have made it their business to seek to rend us in pieces; mine +ownself they have endeavoured to persuade to forsake the church; +some they have rent quite off from us, others they have attempted +and attempted to divide and break off from us, but by the mercy +of God, have been hitherto prevented. A more large account you +may have in my next, if you think good to demand it; but I thank +God that I have written what I have written. + +Quest. 2. 'Have you dealt brotherly, or like a Christian, to +throw so much dirt upon your brethren, in print, in the face of +the world, when you had an opportunity to converse with them of +reputation amongst us, before printing, being allowed the liberty +by them, at the same time for you to speak among them?' + +Ans. I have thrown no dirt upon them, nor laid any thing to their +charge, if their practice be warrantable by the word; but you +have not been offended at the dirt yourselves have thrown at all +the godly in the land that are not of our persuasion, in counting +them unfit to be communicated with, or to be accompanied with in +the house of God. This dirt you never complained of, nor would, +I doubt, to this day, might you be still let alone to throw it. +As to my book, it was printed before I spake with any of you, or +knew whether I might be accepted of you. As to them of reputation +among you, I know others not one tittle inferior to them, and have +my liberty to consult with who I like best. + +Quest. 3. 'Doth your carriage answer the law of love or civility, +when the brethren used means to send for you for a conference, +and their letter was received by you, that you should go out again +from the city after knowledge of their desires, and not vouchsafe +a meeting with them, when the glory of God, and the vindication +of so many churches is concerned.' + +Ans. The reason why I came not amongst you, was partly because I +consulted mine own weakness, and counted not myself, being a dull +headed man, able to engage so many of the chief of you, as I was +then informed intended to meet me. I also feared, in personal +disputes, heats and bitter contentions might arise, a thing my +spirit hath not pleasure in: I feared also, that both myself and +words would be misrepresented; and that not without cause, for +if they that answer a book will alter, and screw arguments out of +their place, and make my sentences stand in their own words, not +mine, when I say my words are in a book to be seen, what would you +have done, had I in the least, either in matter or manner, though +but seemingly miscarried among you. As for the many churches which +you say are concerned, as also the glory of God, I doubt not to +say they are only your wordless opinions that are concerned; the +glory of God is vindicated: We receive him that God hath received, +and that 'to the glory of God' (Rom 15:7). + +Quest. 4. 'Is it not the spirit of Diotrephes of old, in you, who +loved to have the pre-eminence, that you are so bold to keep out +all the brethren, that are not of your mind in this matter, from +having any entertainment in the churches or meetings to which you +belong, though you yourself have not been denied the like liberty, +among them that are contrary minded to you? Is this the way of +your retaliation? Or are you afraid lest the truth should invade +your quarters?' + +Ans. I can say, I would not have the spirit you talk of; what +I have of it, God take it from me. But what was the spirit of +Diotrephes? Why, not to receive the brethren into the church, and +to forbid them that would (3 John 9,10). This do not I; I am for +communion with saints, because they are saints: I shut none of the +brethren out of the churches, nor forbid them that would receive +them. I say again, shew me the man that is a visible believer, and +that walketh with God; and though he differ with me about baptism, +the doors of the church stand open for him, and all our heaven-born +privileges he shall be admitted to them. But how came Diotrephes so +lately into our parts? Where was he in those days that our brethren +of the baptized way, would neither receive into the church, nor +pray with men as good as themselves, because they were not baptized; +but would either, like Quakers, stand with their hats on their +heads, or else withdraw till we had done. + +As to our not suffering those you plead for to preach in our +assemblies, the reason is, because we cannot yet prevail with +them, to repent of their church-rending principles. As to the +retaliation, mind the hand of God, and remember Adonibezek (Judg +1:7). Let the truth come into our quarters and welcome, but +sowers of discord, because the Lord hates it (Prov 6:19), we also +ourselves will AVOID them (Rom 16:17,18). + +Quest. 5. 'Is there no contempt cast upon the brethren, who desired +your satisfaction, that at the same time, when you have opportunity +to speak to them, instead of that, you committed the letters to +others, by way of reflection upon them?' + +Ans. It is no contempt at all to consult men more wise and judicious +than him that wrote, or myself either. But why not consult +with others. Is wisdom to die with you? Or do you count all that +yourselves have no hand in, done to your disparagement? + +Quest. 6. 'Did not your presumption prompt you to provoke them to +printing, in your letter to them, when they desired to be found in +no such practice, lest the enemies of truth should take advantage +by it?' + +Ans. What provoked you to print, will be best known at the day of +judgment, whether your fear of losing your wordless opinion, or +my plain answer to your letter: The words in my letter are, 'As +for my book never defer its answer till you speak with me, for I +strive not for mastery but truth.' Though you did not desire to +write, yet with us there was continual labour to rend us to pieces, +and to prevent that, was my first book written. And let who will +take advantage, so the truth of God, and the edification of my +brother be promoted. + +Quest. 7. 'Whether your principle and practice is not equally +against others as well as us, viz. Episcopal, Presbyterians, and +Independents, who are also of our side, for our practice, though +they differ with us about the subject of baptism. Do you delight +to have your hand against every man?' + +Ans. I own water baptism to be God's ordinance, but I make no +idol of it. Where you call now the Episcopal to side with you, and +also the Presbyterian, &c. you will not find them easily persuaded +to conclude with you against me. They are against your manner of +dipping, as well as the subject of water baptism; neither do you, +for all you flatter them, agree together in all but the subject. +Do you allow their sprinkling? Do you allow their signing with +the cross? Why then have you so stoutly, an hundred times over, +condemned these things as antichristian. I am not against every +man, though by your abusive language you would set every one +against me; but am for union, concord, and communion with saints, +as saints, and for that cause I wrote my book. + +To conclude,--1. In all I have said, I put a difference between my +brethren of the baptized way; I know some are more moderate than +some. 2. When I plead for the unbaptized, I chiefly intend those +that are not so baptized as my brethren judge right, according +to the first pattern. 3. If any shall count my papers worth the +scribbling against, let him deal with my arguments, and things +immediately depending upon them, and not conclude that he hath +confuted a book, when he hath only quarrelled at words. 4. I have +done when I have told you, that I strive not for mastery, nor to +shew myself singular; but, if it might be, for union and communion +among the godly. And count me not as an enemy, because I tell you +the truth. 5. And now, dissenting brethren, I commend you to God, +who can pardon your sin, and give you more grace, and an inheritance +among them that are sanctified by faith in Jesus Christ. Amen. + + +HERE FOLLOWETH MR. HENRY JESSEY'S JUDGMENT UPON THE SAME ARGUMENT. + +'Him that is weak in the faith receive ye,' &c.--Romans 14:1 + +Whereas some suppose the receiving there mentioned, was but receiving +into brotherly affection, such as were in church fellowship; but +not a receiving of such as were weak into the church. For answer +unto which consider, + +That in the texts are two things to be inquired into. First, +What weakness of faith this is, that must not hinder receiving. +Secondly, by whom, and to what, he that is weak in the faith is +to be received? + +First, To the first, What weakness of faith this is that must not +hinder receiving, whether was it weakness in the graces of faith, +or in the doctrine of faith? It is conceived that the first is +included, but the second principally intended. + +1. That some of the Lord's people are weak in the graces of faith, +will be confessed by all (Mark 9:24; Luke 24:25) and that the Lord +would have his lambs fed as well as his sheep, and his children +as well as grown men, and that he hath given the right to gospel +privileges, not to degrees of grace, but to the truth; 'him +that is weak in the faith receive ye': or unto you, as some GOOD +translations read it (Rom 14:1).[18] + +2. It is supposed, that this command of receiving him that is weak +in the faith, doth principally intend, that is weak in the doctrine +of faith, and that not so much in the doctrine of justification, +as in gospel institutions, as doth appear by the second and sixth +verses: which shew, that it was in matters of practice, wherein +some were weak, and at which others were offended; notwithstanding +the glorious Lord who bears all his Israel upon his heart receives +them (v 3) and commandeth, 'him that is weak in the faith receive +ye,' or unto you. + +Second, Therefore, here we are to inquire of the receiving in the +text, By whom, and to what he that is weak in the faith, should +be received. In which inquiry there are two parts. 1. By whom. 2. +To what. + +1. To the first. The text makes answer, 'Him that is weak in the +faith receive ye,' or unto you; which must be the church at Rome, +to whom the epistle was writ; as also to all 'beloved of God, called +to be saints' (Rom 1:7). And as to them, so unto all churches and +saints, Beloved and called throughout the world. + +Note, That epistles are as well to direct how churches are to +carry things towards saints without, as to saints within; and also +toward all men so as to give no offence to Jew or Gentile, nor to +the church of God (1 Cor 10:32). + +2. The second part of the inquiry is, to what he that is weak in +the faith is to be received? whether only unto mutual affection, +as some affirm, as if he were in church fellowship before, that +were weak in the faith? Or whether the text doth as well, if not +rather intend, the receiving such as were, and are weak in the +faith, Not only unto mutual affection if in the church, but unto +church fellowship also, if they were out. For clearing of which +consider, to whom the epistle was written (Rom 1:7). Not only +to the church there, but unto all that were beloved of God, and +called to be saints in all ages. And as at Rome it is like there +then were, and in other places now are, saints weak in the faith, +both in and out of church fellowship; and it is probable there +then were, and elsewhere now are, those that will cast such out +of their mutual affection. And if they will cast such out of their +mutual affection that are within, no doubt they will keep out of +their church fellowship those that are without. + +Arg. 1. Whereas the Lord's care extends to all his, and if it +were a good argument in the third verse, for them to receive those +within, because God hath received them, it would be as good an +argument to receive in those without, for God hath received them +also: unless it could be proved, that all that were and are weak +in the faith, were and are in church fellowship, which is not +likely: for if they would cast such out of their affection that are +within, they would upon the same account keep them out of church +fellowship that were without: therefore as it is a duty to receive +those within unto mutual affection, so it is no less a duty, by +the text, to receive such weak ones as are without, into church +fellowship. + +Arg. 2. Is urged from the words themselves, which are, 'Receive +him that is weak in the faith'; wherein the Lord puts NO limitation +in this text or in any other; and who is he then that can restrain +it, unless he will limit the Holy One of Israel? And how would +such an interpretation foolishly charge the Lord, as if he took +care ONLY of those within, but not like care of those without; +whereas he commandeth them to receive them, and useth this motive, +he had received them, and he receiveth those that are weak in the +faith, if without, as well as those within. + +From the example, to wit, That God had received them; whereas had +he been of the church, they would have been persuaded of that before +the motive was urged: for no true church of Christ's would take +in, or keep in any, whom they judged the Lord had not received; +but those weak ones were such as they questioned whether the Lord +had received them, else the text had not been an answer sufficient +for their receiving them: There might have been objected, they +hold up Jewish observations of meats and days, which by the death +of Christ were abolished, and so did deny some of the effects of +his death; yet the Lord who was principally wronged could pass +this by, and commandeth others to receive them also. And if it +be a good argument to receive such as are weak in any thing, whom +the Lord hath received, then there can be no good argument to +reject for any thing for which the Lord will not reject them: for +else the command in the first verse, and his example in the third +verse were insufficient, without some other arguments unto the +church, besides his command and example. + +Some object, 'Receive ye one another, as Christ also received us +to the glory of God' (Rom 15:7). And from thence supposing they +were all in church fellowship before, whereas the text saith not +so: for if you consider the eighth and ninth verses, you may see +he speaks unto Jews and Gentiles in general, that if the Jews had +the receiving, they should receive Gentiles; and if the Gentiles +had the receiving, they should receive Jews, for had they not been +on both sides commanded: the Jews might have said to the Gentiles, +you are commanded to receive us, but we are not commanded to receive +you; and if the weak had the receiving, they should receive the +strong; and if the strong had the receiving, they should not keep +out the weak; and the text is reinforced with the example of the +Son's receiving us unto the glory of God, that as he receiveth Jews +and poor Gentiles, weak and strong, in church fellowship, or out +of church fellowship; so should they to the glory of God. And as +the Lord Jesus received some, though they held some things more +than were commanded, and some things less than were commanded, and +as those that were weak and in church fellowship, so those that +were weak and out of church fellowship; and that not only into +mutual affection, but unto fellowship with himself; and so should +they, not only receive such as were weak within into mutual +affection, but such as were without, both to mutual affection and +to church fellowship: or else such weak ones as were without, had +been excluded by the text. Oh! how is the heart of God the Father +and the Son set upon this, to have his children in his house, and +in one another's hearts as they are in his, and are borne upon the +shoulders and breasts of his Son their high priest? and as if all +this will not do it, but the devil will divide them still, whose +work it properly is; But 'the God of peace' will come in shortly, +'and bruise Satan under their feet,' as in Romans 16:20. And they +will agree to be in one house, when they are more of one heart; in +the mean time prays, as in chapter 15:5, 'Now the God of patience +and consolation grant you to be like-minded one toward another +according to Christ Jesus.' + +I shall endeavour the answering of some objections, and leave it +unto consideration. + +Object. Some say this bearing or receiving, were but in things +indifferent. + +Ans. That eating, or forbearing upon a civil account, are things +indifferent, is true: but not when done upon the account of +worship, as keeping of days, and establishing Jewish observations +about meats, which by the death of Christ are taken away; and it +is not fairly to be imagined the same church at Rome looked so +upon them as indifferent; nor that the Lord doth; that it were +all alike to him to hold up Jewish observations, or to keep days +or no days, right days or wrong days, as indifferent things, which +is a great mistake, and no less than to make God's grace little +in receiving such. For if it were but in things wherein they had +not sinned, it were no great matter for the Lord to receive, and +it would have been as good an argument or motive to the church, to +say the things were indifferent, as to say the Lord had received +them. Whereas the text is to set out the riches of grace to the +vessels of mercy, as Romans 9:15. That as at first he did freely +choose and accept them; so when they fail and miscarry in many +things, yea about his worship also, although he be most injured +thereby, yet he is first in passing it by, and persuading others +to do the like. That as the good Samaritan did in the Old +Testament,[19] so our good Samaritan doth in the New, when priest +and Levite passed by, pastor and people pass by, yet he will +not, but pours in oil, and carries them to his inn, and calls for +receiving, and setting it upon his account. + +Object. That this bearing with, and receiving such as are weak in +the faith, must be limited to meats and days, and such like things +that had been old Jewish observations, but not unto the being +ignorant in, or doubting of any New Testament institution. + +Ans. Where the Lord puts no limitation, men should be wary how +they do it, for they must have a command or example, before they +can limit this command; for although the Lord took this occasion +from their difference about meats and days to give this command, +yet the command is not limited there, no more than Matthew 12:1-8. +That when they made use of his good law rigorously in the letter, +he presently published an act of grace in the 7th verse, and +tells them, Had they known what this meaneth, 'I will have mercy +and not sacrifice,' they would not have condemned the guiltless; +as also Matthew 9:13, 'Go ye and learn what that meaneth, I will +have mercy and not sacrifice,' which is not to be limited unto what +was the present occasion of publishing the command, but observed +as a general rule upon all occasions, wherein mercy and sacrifice +comes in competition, to shew the Lord will rather have a duty +omitted that is due to him, than mercy to his creatures omitted +by them. So in the text, when some would not receive such as were +weak in the faith, as to matters of practice, the Lord was pleased +to publish this act of grace: 'Him that is weak in the faith +receive ye, but not to doubtful disputations.' Now unless it be +proved, that no saint can be weak in the faith in any thing but +meats and days, or in some Old Testament observations, and that +he ought not to be judged a saint that is weak in the faith as it +relates to gospel institutions, in matters of practice; you cannot +limit the text, and you must also prove his weakness SUCH, as +that the Lord will not receive him; else the command in the first +verse, and the reason or motive in the third verse, will both be +in force upon you; to wit, 'Him that is weak in the faith receive +ye,' or unto you,--'for God hath received him.' + +Object. But some may object from 1 Corinthians 12:13, 'For by one +spirit are we all baptized into one body, whether we be Jews or +Gentiles.' Some there are that affirm this to be meant of water +baptism, and that particular churches are formed thereby, and +all persons are to be admitted and jointed unto such churches by +water baptism. + +Ans. That the baptism intended in the text is the Spirit's baptism, +and not water baptism; and that the body the text intends, is not +principally the church of Corinth, but all believers, both Jews +and Gentiles, being baptized into one mystical body, as Ephesians +4:4, 'There is one body and one Spirit,' wherein there is set out +the uniter and the united; therefore in the third verse they are +exhorted to keep the unity of the Spirit in the bond of peace. The +united are all the faithful in one body; into whom? in the fifth +verse, in one Lord Jesus Christ: by what? one faith, one baptism, +which CANNOT be meant of water baptism; for water baptism doth +not unite all this body, for some of them never had water baptism, +and are yet of this body, and by the Spirit gathered into one Lord +Jesus Christ (Eph 1:10), 'both which are in heaven and in earth,' +Jew and Gentile (Eph 2:16), 'that he might reconcile both unto +God in one body by the cross.' The instrument you have in verse +18, 'by one spirit' (Eph 3:6). 'That the Gentiles should be +fellow-heirs, and of the same body' (v 15). 'Of whom the whole +family in heaven and earth is named.' And the reasons of their +keeping 'the unity of the Spirit,' in Ephesians 4:3 is laid down +in verses 4, 5 being 'one body,' 'one Spirit,' having 'one hope,' +'one Lord,' 'one faith,' 'one baptism,' whether they were Jews +or Gentiles, such as were in heaven or in earth, which CANNOT be +meant of water baptism, for in that sense they had not all one +baptism, nor admitted and united thereby. So in 1 Corinthians 12:13, +'For by one Spirit we are all baptized into one body, whether we +be Jews or Gentiles, whether we be bond or free; and have been +all made to drink into one Spirit'; which cannot be meant of water +baptism, in regard all the body of Christ, Jews and Gentiles, bond +and free, partook not thereof. + +Object. But Ephesians 4:5 saith, there is but 'one baptism'; and +by what hath been said, if granted, water baptism will be excluded, +or else there is more baptisms than one. + +Ans. It followeth not that because the Spirit will have no +corrival, that therefore other things may not be in their places. +That because the Spirit of God taketh the pre-eminence, therefore +other things may not be subservient (1 John 2:27). The apostle +tells them, That the anointing which they have received of him, +abideth in them; and you need not, saith he, 'that any man teach +you, but as the same anointing teacheth you of all things.' By +this some may think John excludes the ministry; no such matter, +though the Holy Ghost had confirmed and instructed them so in the +truth of the gospel, as that they were furnished against seducers +in verse 26 yet you see John goes on still teaching them in many +things: as also in Ephesians 4:11-13, 'He gave some, apostles;--some +evangelists, and some pastors, and teachers; for the perfecting +of the saints, for the work of the ministry, for the edifying of +the body of Christ: Till we all come in the unity of the faith, +and of the knowledge of the Son of God, unto a perfect man, unto +the measure of the stature of the fulness of Christ.' So in the +Spirit's baptism, though it have the pre-eminence, and appropriateth +some things, as peculiar to itself, it doth not thereby destroy +the use and end of water baptism, or any other ordinance in its +place: for water baptism is a means to increase grace, and in it, +and by it sanctification is forwarded, and remission of sins more +cleared and witnessed; yet the giving grace, and regenerating and +renewing, is the Holy Spirit's peculiar. Consider (Titus 3:5), +'By the washing of regeneration, and renewing of the Holy Ghost'; +Baptism being the outward sign of the inward graces wrought by +the Spirit, a representation or figure, as in 1 Peter 3:21, 'The +like figure whereunto even baptism doth also now save us [not the +putting away of the filth of the flesh, but the answer of a good +conscience toward God,] by the resurrection of Jesus Christ'; +not excluding water baptism; but shewing, That the spiritual part +is chiefly to be looked at: though such as slight water baptism, +as the Pharisees and lawyers did (Luke 7:30), reject the counsel +of God against themselves, not being baptized. And such as would +set water baptism in the Spirit's place, exalt a duty against the +deity and dignity of the Spirit, and to give the glory due unto +him, as God blessed for ever, unto a duty. + +By which mistake of setting up water baptism in the Spirit's place, +and assigning it a work, which was never appointed unto it; of +forming the body of Christ, either in general, as in 1 Corinthians +12:13; Ephesians 4:5 or as to particular churches of Christ, we +may see the fruit; that instead of being the means of uniting as +the Spirit doth; that it hath not only rent his seamless coat, +but divided his body which he hath purchased with his own blood, +and opposed that great design of Father, Son, and Spirit, in uniting +poor saints, thereby pulling in pieces what the Spirit hath put +together. 'Him that is weak in the faith receive ye,--for God hath +received him'; being such as the Spirit had baptized and admitted +of the body of Christ, he would have his churches receive them +also: whose baptism is the ONLY baptism, and so is called the +ONE baptism. Therefore consider, whether such a practice, hath +a command or an example, that persons must be joined into church +fellowship by water baptism; for John baptized many, yet he did +not baptize some into one church, and some into another, nor all +into one church, as the church of Rome doth. And into what church +did Philip baptize the eunuch, or the apostle the jailor and his +house? And all the rest they baptized, were they not left free to +join themselves for their convenience and edification? All which +I leave to consideration. I might have named some inconveniences, +if not absurdities that would follow the assertion: as to father +the mistakes of the baptizers on the Spirit's act, who is not +mistaken in any HE baptizeth; no false brethren creep in unawares +into the mystical body by him; and also, how this manner of forming +churches would suit a country, where many are converted, and +willing to be baptized; but there being no church to be baptized +into, how shall such a church state begin? The first must be +baptized into no church, and the rest into him as the church, or +the work stand still for want of a church. + +Object. 'But God is a God of order, and hath ordained order in +all the churches of Christ; and for to receive one that holds the +baptism he had in his infancy, there is no command nor example +for, and by the same rule children will be brought in to be church +members.' + +Ans. That God is a God of order, and hath ordained orders in all +the churches of Christ is true; and that this is one of the orders +to receive him that is weak in the faith, is as true. And though +there be no example or command, in so many words, receive such an +one that holds the baptism he had in his infancy, nor to reject +such a one: but there is a command to receive him that is weak in +the faith, without limitation, and it is like this might not be +a doubt in those days, and so not spoken of in particular. + +But the Lord provides a remedy for all times in the text, 'Him +that is weak in the faith receive ye'; for else receiving would +not be upon the account of saintship; but upon knowing, and doing +all things according to rule and order, and that must be perfectly, +else for to deny any thing, or to affirm too much is disorderly, +and would hinder receiving: but the Lord seals not so with his +people, but accounts 'LOVE the fulfilling of the law,' though +they be ignorant in many things both as to knowing and doing; and +receives them into communion and fellowship with himself, and +would have others do the same also. And if he would have so much +bearing in the apostle's days, when they had infallible helps to +expound truths unto them, much more now, the church hath been so +long in the wilderness and in captivity, and not that his people +should be driven away in the dark day, though they are sick and +weak (Eze 34:16,21). And that it should be supposed such tenderness +would bring in children in age to be church members, yea and +welcome, if any body could prove them in the faith, though never +so weak; for the text is, 'Him that is weak in the faith, receive +ye': It is not He, and his wife and children, unless it can be +proved they are IN THE FAITH. + +Object. 'By this, some ordinances may be lost or omitted, and is +it to be supposed the Lord would suffer any of his ordinances to +be lost or omitted in the Old or New Testament, or the right use +of them, and yet own such for true churches, and what reason can +there be for it.?' + +Ans. The Lord hath suffered some ordinances to be omitted and lost +in the Old Testament, and yet owned the church. Though circumcision +were omitted in the wilderness, yet he owned them to be his +church (Acts 7:38); and many of the ordinances were lost in the +captivity: see Ainsworth upon Exodus 28, 30 &c. which shewed what +the high-priest was to put on, and were not to be omitted upon +pain of death, as the Urim and Thummim, yet being lost, and several +other ordinances, the ark, with the mercy-seat and cherubims, the +fire from heaven, the majesty and divine presence, &c. yet, he +owns the second temple, though short of the first, and filled it +with his glory, and honoured it with his Son, being a member and +a minister therein (Mal 3:1), 'The Lord whom ye seek shall suddenly +come to his temple': So in the New Testament, since their wilderness +condition, and great and long captivity, there is some darkness +and doubts, and want of light in the best of the Lord's people, +in many of his ordinances, and that for several ages, and yet how +hath the Lord owned them for his churches, wherein he is to have +glory and praise 'throughout all ages' (Eph 3:21). And so should +we own them, unless we will condemn the generation of the just. +It must be confessed, That if exact practice be required, and +clearness in gospel institutions before communion; who dare be +so bold as to say his hands are clean, and that he hath done all +the Lord's commands, as to institutions in his worship? and must +not confess the change of times doth necessitate some variation, +if not alteration, either in the matter or manner of things +according to primitive practice; yet owned for true churches, and +received as visible saints, though ignorant either wholly, or in +great measure, in laying on of hands, singing, washing of feet, +and anointing with oil, in the gifts of the Spirit, which is the +Urim and Thummim of the gospel. And it cannot be proved, that the +churches were so ignorant in the primitive times, nor yet that +such were received into fellowship; yet now herein it is thought +meet their should be bearing, and why not in baptism, especially +in such as own it for an ordinance, though in some things miss it, +and do yet shew their love unto it, and unto the Lord, and unto +his law therein, that they could be willing to die for it rather +than to deny it; and to be baptized in their blood; which sheweth, +they hold it in conscience their duty, while they have further light +from above, and are willing to hear and obey as far as they know, +though weak in the faith, as to clearness in gospel institutions: +surely the text is on their side, or else it will exclude all the +former, 'Him that is weak in the faith receive ye,--but not to +doubtful disputations' (Rom 14:5). Let every man be fully persuaded +in his own mind, and such the Lord hath received. + +As to the query, What reason is there, why the Lord should suffer +any of his ordinances to be lost? + +Ans. If there were no reason to be shewn, it should teach us +silence, for he doth nothing without the highest reason; and there +doth appear some reasons in the Old Testament, why those ordinances +of Urim and Thummim, &c. were suffered to be lost in the captivity, +that they might long and look for the Lord Jesus, the priest, +that was to stand up with Urim and Thummim (Ezra 2:63; Neh 7:65), +which the Lord by this puts them upon the hoping for, and to be +in the expectation of so great a mercy, which was the promise of +the Old Testament, and all the churches losses in the New Testament. +By all the dark night of ignorance she hath been in, and long +captivity she hath been under, and in her wandering wilderness +state, wherein she hath rather been fed with manna from heaven, +than by men upon earth; and after all her crosses and losses, the +Lord lets light break in by degrees, and deliverance by little +and little; and she is 'coming out of the wilderness leaning upon +her beloved'; and the Lord hath given the valley of Achor for +a door of hope, that ere long she may receive the promise of the +gospel richly, by the Spirit, to be poured upon us from on high (Isa +32:15), and the wilderness be a fruitful field, and the fruitful +field become a forest, and then the Lord will take away the covering +cast over all people (Isa 25:7), and the vail that is spread +over all nations (Isa 11:9); 'For the earth shall be full of the +knowledge of the Lord, as the waters cover the sea' (v 13). Then +'Ephraim shall not envy Judah, and Judah shall not vex Ephraim.' +Thus will the God of peace bruise Satan under foot shortly; and one +reason why the Lord may suffer all this darkness and differences +that have been, and yet are, is, that we might long and look for +this blessed promise of the gospel, the pourings out of the Spirit. + +Object. But many authors do judge, that the weak and strong were +all in church fellowship before, and that the receiving (Rom 14:1) +was but into mutual affection. + +Ans. It ought to be seriously weighed how any differ from so many +worthy authors, is confessed; to whom the world is so much beholden +for their help in many things; but it would be of dangerous +consequence to take all for granted they say, and unlike the noble +Bereans (Acts 17:11). Though they had some infallible teachers, +yet they took not their words or doctrine upon trust; and there +may be more ground to question expositors on this text, in regard +their principles necessitate them to judge that the sense; for if +it be in their judgments a duty to compel all to come in, and to +receive all, and their children, they must needs judge by that +text, they were all of the church, and in fellowship, before their +scrupling meats and days, because that is an act of grown persons +at years of discretion; and therefore the receiving is judged by +them to be only into mutual affection, for it is impossible for +them to hold their opinion, and judge otherwise of the text; for +in baptism, they judge infants should be received into church +fellowship; and then scrupling meats and days must needs be after +joining. Their judgments might as well be taken, that it is a duty +to baptize infants, as that they can judge of this text rightly, +and hold their practice. + +Object. But no uncircumcised person was to eat the passover (Exo +12). And doth not the Lord as well require the sign of baptism now, +as of circumcision then? and is there not like reason for it? + +Ans. The Lord, in the Old Testament, expressly commanded +no uncircumcised person should eat the passover (Exo 12:48; Eze +44:9), that no stranger, uncircumcised in heart, or uncircumcised +in flesh, should enter into his sanctuary.[20] And had the Lord +commanded, that no unbaptized person should enter into his churches, +it had been clear. And no doubt, Christ was as faithful as a son +in all his house, as Moses was as a servant; and although there +had been little reason, if the Lord had commanded it so to be, +yet in God's worship we must not make the likeness of any thing +in our reason, but the will of God, the ground of duty; for upon +such a foundation some would build the baptizing of infants, +because it would be like unto circumcision, and so break the +second commandment, in making the likeness of things of their own +contrivance, of force with institutions in the worship of God. + +The most that I think can be said is, That we have no gospel +example for receiving without baptism, or rejecting any for want +of it. Therefore it is desired, what hath been said, may be +considered; lest while we look for an example, we do not overlook +a command upon a mistake, supposing that they were all in church +fellowship before; whereas the text saith not so, but 'Him that +is weak in the faith receive ye,' or unto you. + +We may see also how the Lord proceeds under the law, though he +accounts those things that were done contrary to his law, sinful, +though done ignorantly; yet never required the offender to offer +sacrifice till he knew thereof (Lev 5:5 compared with vv 15,16). +And that may be a man's own sin through his ignorance; that though +it may be another's duty to endeavour to inform him in, yet not +thereupon to keep him out of his Father's house; for surely the +Lord would not have any of his children kept out, without we have +a word for it. And though they scruple some meats in their Father's +house, yet it may be dangerous for the stronger children to deny +them all the rest of the dainties therein, till the weak and sick +can eat strong meat; whereas Peter had meat for one, and milk for +another; and Peter must feed the poor lambs as well as the sheep; +and if others will not do it, the great shepherd will come ere long +and look up what hath been driven away (Eze 34:4,11; Isa 40:11). +He will feed his flock like a shepherd; he shall gather the lambs +into his bosom, and gently lead those that are with young. + + + +FOOTNOTES: + +1. Who is there that reads these revilings of Bunyan for his poverty +and mean descent, but must be struck with the unsearchable wisdom +of the Almighty. The salvation of the church requires that 'GOD +should be manifest in the flesh.' Does he appear in his glory? Does +he honour riches, and power, and wisdom, by descending in one of +these classes? No; the poor, the despised in this world, claim +kindred with him--'Is not this the carpenter's son?' 'Have any of +the rulers or pharisees believed on him?' Even with these examples +before them, his Baptist ministerial brethren, who sat at his +feet when he came to London, and listened to his eloquence, now, +in their hot dispute, revile and taunt him with his imprisonment--his +poverty--his want of book learning. Refused the communion of some +eminent earthly saints, it drove him to closer communion with his +God, and the prison, became a Bethel--none other than the house +of God, and the very gate of heaven; and in a holy, happy frame +of soul, he breathes forgiveness: 'What Mr. Kiffin hath done in +the matter I forgive, and love him never the worse'!!--Ed. + +2. How do these verses cut down all the carnal pride of man. Who +is THE BLESSED? not the rich, or powerful, or worldly wise, but +those that delight in the word of God.--Ed. + +3. Nearly all the Baptist churches of that day limited communion +to them who had been baptized in water on a profession of their +faith. It is very different now; Bunyan's principles have spread, +are spreading, and must soon become universal.--Ed. + +4. Mr. H. D'Anvers: 'A seventh end of baptism is, that the baptized +person may orderly thereby have an entrance into the visible church. +None were esteemed members, or did partake of its ordinances, before +they were baptized, being so God's hedge or boundary.'--Treatise +of Baptism, p. 20, ed. 1674. + +5. A modern writer, in a critique on Bunyan, says that he did as +much justice to grace as his Calvinism would allow him!! May all +the world be such Calvinists.--Ed. + +6. 'Without the church,' previous to having entered into the church, +a personal obedience to the divine command; having repented, then +be baptized: neither of these are duties to be performed by the +church, as such, but individually.--Ed. + +7. 'To themselves,' to the particular churches only to which they +were written. Contrary to the word, 'All scripture is given--to +be profitable to the man of God' in every church (2 Tim 3:16).--Ed. + +8. To these ten commandments must be added that new command given +by the Saviour, 'That ye love one another' (John 12:34); or rather +the evangelical sum of the whole law, 'Thou shalt love the Lord +thy God with all thy heart, and thy neighbour as thyself.' This +happy state of mind can only be attained by the baptism of the +Holy Ghost. How awful the thought that multitudes of professing +Christians rely upon outward ceremonies, a fleshly carnal confidence +in ordinances, while they are dead as to union with God and to +spiritual communion with his saints. Reader, how is it with your +own soul.--Ed. + +9. Bunyan's adversaries were wrong in stating that all the +expositors agreed in referring this 'one baptism' to be that in +or with water. John Caime, 1662, refers to 1 Corinthians 12:13, +as an illustration of Ephesians 4:5, 'One baptism,' 'by one SPIRIT +are we all baptized.' The Assembly's Annotations, 1657, infers +that 'one' means 'once,' and refers to the Nicene creed, which +says, 'one baptism for the remission of sins'; this surely cannot +mean that the application of water remits sins. Diodati, 1648, is +silent on this subject. Dr. Hammond, 1653, says, 'the same vow +to be administered to all.' Very similar to this is the Dutch +annotations of Theodore Haak.--Ed. + +10. Heaven forbid that we should be afraid or ashamed of saying +that Christ is better than water baptism. Christ is the heavenly +manna, the sweet, pleasant, nourishing food of the soul. Baptism +is only once for life, but Christ is our essential food all through +the wilderness--every hour of life until we enter the gates of +the celestial and eternal city.--Ed. + +11. While we acknowledge the importance of water baptism, to which +Christ submitted, yet we do well to consider that it was not +intended as a means of purifying his infinite purity; no more does +it purify the believer who follows his Redeemer in this ordinance. +He was as much a believer before as he is after the ceremony. He +submits to it as an act of obedience to the divine command, in +the humble hope that his faith may be strengthened and his soul +refreshed.--Ed. + +12. 'The wrath of man worketh not the righteousness of God' (James +1:20). The angry passions of man work evil. Such fiery zeal +is contrary to the spirit of Christ. The ignorant must be won by +meekness to embrace the truth.--Ed. + +13. It becomes all prayerfully to follow divine commands in ALL +THINGS. Nothing is indifferent or non-essential that God hath +ordained for the believer. But if disciples differ about days, or +meats, or water, ought such differences to prevent their communion +and fellowship more than differences in personal stature, or beauty, +or in mental powers. Uniformity in anything but love to God and +to each other is a fool's paradise, contrary to the experience of +the apostolic and all ages, and opposed to every law of nature.--Ed. + +14. This typographical error in 'The Reasons of my Practice' is +corrected in this edition for the first time.--Ed. + +15. The doctrine of the real presence, called transubstantiation, +was the test of adherence to the Romish church, which unless all +persons pretended to believe they were sacrificed with brutal +ferocity.--Ed. + +16. In Bunyan's days, both the laws of the land, the judges, and +the commonalty, gave credence to the wicked gambols of wizards and +witches. Many a poor iniquitous old woman, from some mysterious +hints of her power to tell fortunes, or to gratify the revengeful +feelings of her neighbours, was put to a cruel death. More +enlightened times have dissipated this illusion, and driven these +imaginary imps of darkness into benighted countries.--Ed. + +17. 'Me-hap-soes,' a contraction of 'it may so happen.'--Ed. + +18. Tyndale, and all the early English translations, rend it 'unto +you,' until the Elisabethan State Bible, called the Bishop's, in +1568. Do not the words mean that Christians are to receive such as +are weak in the faith into their hearts by love, without troubling +their heads with perplexing disputes?--Ed. + +19. Under the Old Testament dispensation; the parable or history +is recorded in Luke 10.--Ed. + +20. We cannot offer to God any acceptable sacrifice until spiritually +baptized. First joined to God by a living faith in the atoning +sacrifice of Christ, and then bringing forth the fruits of this +internal and purifying baptism, we must give ourselves to his +church in the bonds of the gospel.--Ed. + +*** + +PEACEABLE PRINCIPLES AND TRUE: OR, A BRIEF ANSWER TO MR. D'ANVER'S +AND MR. PAUL'S BOOKS AGAINST MY CONFESSION OF FAITH, AND DIFFERENCES +IN JUDGMENT ABOUT BAPTISM NO BAR TO COMMUNION. + +WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE +PRINCIPLES STILL MAINTAINED. + +'Do ye indeed speak righteousness, O congregation? do ye judge +uprightly, O ye sons of men?'--Psalm 58:1 + +SIR, + +I have received and considered your short reply to my differences +in judgment about water baptism no bar to communion; and observe, +that you touch not the argument at all: but rather labour what you +can, and beyond what you ought, to throw odiums upon your brother +for reproving you for your error, viz. 'That those believers that +have been baptized after confession of faith made by themselves, +ought and are in duty bound to exclude from their church fellowship, +and communion at the table of the Lord, those of their holy brethren +that have not been so baptized.' This is your error. Error, I +call it, because it is not founded upon the word, but a mere human +device; for although I do not deny, but acknowledge, that baptism +is God's ordinance; yet I have denied, that baptism was ever +ordained of God to be a wall of division between the holy and the +holy; the holy that are, and the holy that are not, so baptized +with water as we. You, on the contrary, both by doctrine and +practice, assert that it is; and therefore do separate yourselves +from all your brethren that in that matter differ from you; +accounting them, notwithstanding their saving faith and holy +lives, not fitly qualified for church communion, and all because +they have not been, as you, baptized. Further, you count their +communion among themselves unlawful, and therefore unwarrantable; +and have concluded, 'they are joined to idols, and that they ought +not to be shewed the pattern of the house of God, until they be +ashamed of their sprinkling in their infancy, and accept of and +receive baptism as you.' Yea, you count them as they stand, not +the churches of God; saying, 'We have no such custom, nor the +churches of God.' At this I have called for your proofs, the which +you have attempted to produce; but in conclusion have shewed none +other, but 'That the primitive churches had those they received, +baptized before so received.' + +I have told you, that this, though it were granted, cometh not up +to the question; for we ask not, 'whether they were so baptized? +But whether you find a word in the Bible that justifieth your +concluding that it is your duty to exclude those of your holy +brethren that have not been so baptized?' From this you cry out, +that I take up the arguments of them that plead for infant baptism: +I answer, I take up no other argument but your own, viz. 'That +there being no precept, precedent, nor example in all the scripture, +for our excluding our holy brethren that differ in this point from +us, therefore we ought not to dare to do it,' but contrariwise to +receive them;[1] because God hath given us sufficient proof that +himself hath received them, whose example in this case he hath +commanded us to follow (Rom 14:3,15). This might serve for an answer +to your reply. But because, perhaps, should I thus conclude, some +might make an ill use of my brevity; I shall therefore briefly step +after you, and examine your short reply; at least, where shew of +argument is. + +Your first five pages are spent to prove me either proud or a liar; +for inserting in the title-page of my 'Differences,' &c. that your +book was written by the Baptist, or brethren of your way. + +In answer to which; whoso readeth your second, your fifth and +sixth questions to me, may not perhaps be easily persuaded to the +contrary; but the two last in your reply, are omitted by you; whether +for verity's sake, or because you were conscious to yourself, that +the sight of them would overthrow your insinuations, I leave to +the sober to judge. But put the case I had failed herein, Doth +this warrant your unlawful practice? + +You ask me next, 'How long is it since I was a Baptist?' and then +add, 'It is an ill bird that bewrays his own nest.' + +Ans. I must tell you, avoiding your slovenly language, I know none +to whom that title is so proper as to the disciples of John. And +since you would know by what name I would be distinguished from +others; I tell you, I would be, and hope I am, A CHRISTIAN; and +choose, if God should count me worthy, to be called a Christian, +a Believer, or other such name which is approved by the Holy Ghost +(Acts 11:26). And as for those factious titles of Anabaptists, +Independents, Presbyterians, or the like, I conclude, that they +came neither from Jerusalem, nor Antioch, but rather from hell +and Babylon; for they naturally tend to divisions, 'you may know +them by their fruits.' + +Next, you tell us of your goodly harmony in London; or of the +'amicable christian correspondency betwixt those of divers +persuasions there, until my turbulent and mutineering spirit got +up.' + +Ans. The cause of my writing, I told you, which you have neither +disapproved in whole, nor in part. And now I ask what kind of +christian correspondency you have with them? Is it such as relateth +to church communion; or such only as you are commanded to have with +every brother that walketh disorderly, that they may be ashamed +of their church communion, which you condemn? if so, your great +flourish will add no praise to them; and why they should glory +in a correspondency with them as Christians, who yet count them +under such deadly sin, which will not by any means, as they now +stand, suffer you to admit them to their Father's table, to me is +not easy to believe. + +Farther, Your christian correspondency, as you call it, will not +keep you now and then, from fingering some of their members from +them; nor from teaching them that you so take away, to judge and +condemn them that are left behind: Now who boasteth in this besides +yourself, I know not. + +Touching Mr. Jesse's judgment in the case in hand, you know it +condemneth your practice; and since in your first, you have called +for an author's testimony, I have presented you with one, whose +arguments you have not condemned. + +For your insinuating my abusive and unworthy behaviour, as the cause +of the brethren's attempting to break our Christian communion; it +is not only false but ridiculous. False; for they have attempted to +make me also one of their disciples, and sent to me, and for me +for that purpose. Besides, it is ridiculous; surely their pretended +order, and as they call it, our disorder, was the cause; or they +must render themselves very malicious, to seek the overthrow of a +whole congregation, for, if it had been so, the unworthy behaviour +of one. + +Now, since you tell me 'That Mr. Kiffin hath no need of my forgiveness +for the wrong he hath done me in his epistle.' + +I ask, did he tell you so? But let it lie as it doth; I will at +this time turn his argument upon him, and desire his direct answer: +There being no precept, precedent or example for Mr. Kiffin to +exclude his holy brethren from Christian communion that differ +with him about baptism, he ought not to do it; but there is neither +precept, precedent, nor example; therefore, &c. + +You blame me for writing his name at length: but I know he is not +ashamed of his name: and for you, though at the remotest rate, to +insinuate it, must needs be damage to him. + +Your artificial squibbling[2] suggestions to the world about myself, +imprisonment, and the like I freely bind unto me as an ornament +among the rest of my reproaches, till the Lord shall wipe them +off at his coming. But they are no argument that you have a word +that binds you to exclude the holy brethren communion. + +Now what if, as you suggest, the sober Dr. Owen, though he told +me and others at first he would write an epistle to my book, yet +waved it afterwards; this is also to my advantage; because it was +through the earnest solicitations of several of you that at that +time stopped his hand; And perhaps it was more for the glory of +God that truth should go naked into the world, than as seconded +by so mighty an armour-bearer as he. + +You tell me also, that some of the sober Independents have shewed +dislike to my writing on this subject: What then? If I should also +say, as I can without lying, that several of the Baptists have +wished yours burnt before it had come to light; is your book ever +the worse for that? + +You tell us, you meddle not with Presbyterians, Independents, mixed +Communionists (a new name), but are for liberty for all according +to their light. + +Ans. I ask then, suppose an holy man of God, that differeth from +you, as those above-named do, in the manner of water baptism; +I say, suppose such an one should desire communion with you, yet +abiding by his own light, as to the thing in question, Would you +receive him to fellowship? If no, do you not dissemble? + +But you add, 'If unbaptized believers do not walk with us, they +may walk with them with whom they are better agreed.' + +Ans. Then it seems you do but flatter them. You are not, for all +you pretend to give them their liberty, agreed they should have it +with you. Thus do the Papists give the Protestants their liberty, +because they can neither will nor choose. + +Again, But do you not follow them with clamours and out-cries, that +their communion, even amongst themselves, is unwarrantable? Now, +how then do you give them their liberty? Nay, do not even these +things declare that you would take it away if you could? + +'For the time that I have been a Baptist (say you ) I do not +remember that ever I knew that one unbaptized person did so much +as offer themselves to us for church fellowship.' + +Ans. This is no proof of your love to your brethren; but rather +an argument that your rigidness was from that day to this so +apparent, that those good souls despaired to make such attempts; +we know they have done it elsewhere, where they hoped to meet with +encouragement. + +You seem to retract your denial of baptism to be the initiating +ordinance. And indeed Mr. D'Anvers told me, that you must retract +that opinion, and that he had, or would speak to you to do it; yet +by some it is still so acknowledged to be; and in particular, by +your great helper, Mr. Denne, who strives to maintain it by several +arguments; but your denial may be a sufficient confutation to him; +so I leave you together to agree about it, and conclude you have +overthrown him. + +But it seems though you do not now own it to be the inlet into a +particular church; yet, as you tell us of your last, 'you never +denied that baptism doth not make a believer a member of the +universal, orderly, church visible. And in this Mr. D'Anvers and +you agree.' 'Persons enter into the visible church thereby,' saith +he. + +Ans. Universal, that is, the whole church: This word now comprehendeth +all the parts of it, even from Adam to the very world's end, +whether in heaven or earth, &c. Now that [water] baptism makes +a man a member of this church, I do not yet believe, nor can you +shew me why I should. 2. The universal, orderly church. What church +this should be, if by orderly you mean harmony or agreement in +the outward parts of worship, I do not understand neither. + +And yet thus you should mean, because you add the word visible to +all at the last; 'The universal, orderly, visible church.' Now I +would yet learn of this brother where this church is; for if it +be visible, he can tell and also shew it. But, to be short, there +is no such church: the universal church cannot be visible; a great +part of that vast body being already in heaven, and a great part +as yet, perhaps, unborn. + +But if he should mean by universal, the whole of that part of +this church that is on earth, then neither is it 'visible' nor +'orderly.' 1. Not visible; for the part remains always to the best +man's eye utterly invisible. 2. This church is not orderly; that +is, hath not harmony in its outward and visible parts of worship; +some parts opposing and contradicting the other most severely. +Yea, would it be uncharitable to believe that some of the members +of this body could willingly die in opposing that which others of +the members hold to be a truth of Christ? As for instance at home; +could not some of those called Baptists die in opposing infant +baptism? And again, some of them that are for infant baptism die +for that as a truth? Here therefore is no order, but an evident +contradiction: and that too in such parts of worship, as both +count visible parts of worship indeed. + +So then by 'universal, orderly, visible church,' this brother must +mean those of the saints only that have been, or are baptized as +we; this is clear, because baptism, saith he, maketh a believer +a member of this church; his meaning then is, that there is an +universal, orderly, visible church, and they alone are the Baptists; +and that every one that is baptized is by that made a member of +the universal, orderly, visible church of Baptists, and that the +whole number of the rest of saints are utterly excluded. + +But now if other men should do as this man, how many universal +churches should we have? An 'universal, orderly, visible church +of Independents'; an 'universal, orderly, visible church of +Presbyterians,' and the like. And who of them, if as much confused +in their notions as this brother, might not, they judging by their +own light, contend for their universal church, as he for his? But +they have more wit. + +But suppose that this unheard of fictitious church were the only +true universal church; yet whoever they baptize must be a visible +saint first, and if a visible saint, then a visible member of +Christ; and if so, then a visible member of his body, which is the +church, before they be baptized; now he which is a visible member +of the church already, that which hath so made him, hath prevented +all those claims that by any may be made or imputed to this or that +ordinance to make him so (Acts 8:37, 19:17, 16:33). His visibility +is already; he is already a visible member of the body of Christ, +and after that baptized. His baptism then neither makes him a +member nor a visible member of the body of Jesus Christ. + +You go on, 'That I said it was consent that makes persons members +of particular churches is true.' + +Ans. But that it is consent and nothing else, consent without +faith, &c., is false. Your after-endeavour to heal your unsound +saying will do you no good: 'Faith gives being to, as well as +probation for membership.' + +What you say now of the epistles, that they were written to +particular saints, and those too out of churches as well as in, I +always believed: but in your first you were pleased to say, 'You +were one of them that objected against our proofs out of the epistles, +because they were written to particular churches, [intending these +baptized] and that they were written to other saints, would be +hard for me to prove': but you do well to give way to the truth. + +What I said about baptism's being a PEST, take my words as they +lie, and I stand still thereto: 'Knowing that Satan can make any +of God's ordinances a PEST and plague to his people, even baptism, +the Lord's table, and the holy scriptures; yea, the ministers also +of Jesus Christ may be suffered to abuse them, and wrench them +out of their place.' Wherefore I pray, if you write again, either +consent to, or deny this position, before you proceed in your +outcry. + +But I must still continue to tell you, though you love not to hear +thereof, That supposing your opinion hath hold of your conscience, +if you might have your will, you would make inroads and outroads +too in all the churches that are not as you in the land. You reckon +that church privileges belong not to them who are not baptized as +we, saying, 'How can we take these privileges from them before they +have them, we keep them from a disorderly practice of ordinances, +especially among ourselves'; intimating you do what you can also +among others: and he that shall judge those he walketh not with, +or say, as you, that they, like Ephraim, are 'joined to an idol, +and ought to repent and be ashamed of that idol before they be +shewed the pattern of the house'; and then shall back all with +the citation of a text; doth it either in jest or in earnest; if +in jest it is abominable; if in earnest his conscience is engaged; +and being engaged, it putteth him upon doing what he can to +extirpate the thing he counteth idolatrous and abominable, out of +the churches abroad, as well as that he stands in relation unto. +This being thus, it is reasonable to conclude, you want not an +heart, but opportunity for your inroads and outroads among them. + +Touching those five things I mentioned in my second; you should +not have counted they were found no where, because not found under +that head which I mention: and now lest you should miss them again, +I will present you with them here. + +1. 'Baptism is not the initiating ordinance. 2. That though it was, +the case may so fall out, that members might be received without +it. 3. That baptism makes no man a visible saint. 4. That faith, +and a life becoming the ten commandments, should be the chief and +most solid argument with churches to receive to fellowship. 5. +That circumcision in the flesh was a type of circumcision in the +heart, and not of water baptism.' To these you should have given +fair answers, then you had done like a workman. + +Now we are come where you labour to insinuate, 'that a transgression +against a positive precept, respecting instituted worship, hath +been punished with the utmost severity that God hath executed +against men, on record, on this side hell.' + +Ans. Mr. D'Anvers says, 'That to transgress a positive precept +respecting worship, is a breach of the first and second commandments.' +If so, then it is for the breach of them, that these severe rebukes +befall the sons of men. 2. But you instance the case of Adam his +eating the forbidden fruit; yet to no great purpose. Adam's first +transgression was, that he violated the law that was written +in his heart; in that he hearkened to the tempting voice of his +wife; and after, because he did eat of the tree: he was bad then +before he did eat of the tree; which badness was infused over his +whole nature; and then he bare this evil fruit of eating things +that God hath forbidden (Gen 3). Either make the tree good, and +his fruit good; or the tree bad, and his fruit bad (Matt 7:17; +Luke 6:43,44). Men must be bad, ere they do evil; and good, ere +they do good. Again, which was the greatest judgment, to be defiled +and depraved, or to be put out of paradise, do you in your next +determine. + +But as to the matter in hand, What positive precept do they +transgress that will not reject him that God bids us receive, if +he want light in baptism? + +As for my calling for scripture to prove it lawful thus to exclude +them; blame me for it no more; verily I still must do it; and had +you but one to give, I had had it long before this. But you wonder +I should ask for a scripture to prove a negative. + +Ans. 1. Are you at that door, my brother? If a drunkard, a swearer, +or whoremonger should desire communion with you, and upon your +refusal, demand your grounds; would you think his demands such +you ought not to answer? would you not readily give him by SCORES? +So, doubtless would you deal with us, but that in this you are +without the lids[3] of the Bible. 2. But again, you have acted as +those that must produce a positive rule. 'You count it your duty, +a part of your obedience to God, to keep those out of church +fellowship that are not baptized as you.' I then demand what precept +bids you do this? where are you commanded to do it? + +You object, That in Ephesians 4:5 and 1 Corinthians 12:13 is not +meant of Spirit baptism: but Mr. Jesse says it is not, cannot be +the baptism with water: and you have not at all refuted him. And +now for the church in the wilderness; 'You thought, as you say, I +would have answered myself in the thing'; but as yet I have not, +neither have you. But let us see what you urge for an answer. + +I. Say you, 'Though God dispensed with their obedience to circumcision +in that time (Gen 17; Exo 12) it follows not that you or I should +dispense with the ordinance of water baptism now.' + +Ans. God commanded it, and made it the initiating ordinance to +church communion. But Moses, and Aaron, and Joshua, and the +elders of Israel, dispensed with it for forty years; therefore the +dispensing with it was ministerial, and that with God's allowance, +as you affirm. Now if they might dispense with circumcision, though +the initiating ordinance; why may not we receive God's holy ones +into fellowship, since we are not forbidden it, but commanded; +yea, why should we make water baptism, which God never ordained +to that end, a bar to shut out and let in to church communion? + +II. You ask, 'Was circumcision dispensed with for want of light, +it being plainly commanded?' + +Ans. Whatever was the cause, want of light is as great a cause: and +that it must necessarily follow, they must needs see it, because +commanded, favours too much of a tang of free will, or of the +sufficiency of our understanding, and intrencheth too hard on the +glory of the Holy Ghost; whose work it is 'to bring all things to +our remembrance, whatsoever Christ hath said to us' (John 14:26). + +III. You ask, 'Cannot you give yourself a reason, that their moving, +travelling state made them incapable, and that God was merciful? +Can the same reason, or anything like it, for refusing baptism, +be given now?' + +Ans. I cannot give myself this reason, nor can you by it give me +any satisfaction. Because their travelling state could not hinder; if +you consider that they might, and doubtless did lie still in one +place years together. 1. They were forty years going from Egypt +to Canaan: and they had but forty-two journies thither. 2. They +at times went several of these journies in one and the same year. +They went, as I take it, eleven of them by the end of the third +month after they came out of the land of Egypt. Compare Exodus +19:1 with Numbers 33:15. 3. Again, in the fortieth year, we find +them in Mount Hor, where Aaron died, and was buried. Now that was +the year they went into Canaan; and in that year they had nine +journies more, or ten, by that they got over Jordan (Num 33:38), +&c. Here then were twenty journies in less than one year and an +half. Divide then the rest of the time to the rest of the journies, +and they had above thirty-eight years to go their two and twenty +journies in. And how this should be such a traveling moving +state, as that it should hinder their keeping this ordinance in +its season, to wit, to circumcise their children the eighth day; +especially considering to circumcise them in their childhood, as +they were born, might be with more security, than to let them live +while they were men, I see not. + +If you should think that their wars in the wilderness might hinder +them; I answer, They had, for ought I can discern, ten times as +much fighting in the land of Canaan, where they were circumcised, +as in the wilderness where they were not. And if carnal or outward +safety had been the argument, doubtless they would not have +circumcised themselves in the sight, as it were, of one and thirty +kings (Josh 5, 12). I say, they would not have circumcised their +six hundred thousand warriors, and have laid them open to the +attempts and dangers of their enemies. No such thing, therefore, +as you are pleased to suggest, was the cause of their not being +as yet circumcised. + +VI. 'An extraordinary instance to be brought into a standing rule, +are no parallels': That is the sum of your fourth. + +Ans. The rule was ordinary; which was circumcision; the laying +aside of this rule became as ordinary, so long a time as forty +years, and in the whole church also. But this is a poor shift, to +have nothing to say, but that the case was extraordinary, when it +was not. + +But you ask, 'Might they do so when they came into Canaan?' + +Ans. No, no. No more shall we do as we do now 'when that which is +perfect is come.' + +You add, 'Because the church in the wilderness (Rev 12) could not +come by ordinances, &c. therefore when they may be come at, we +need not practise them.' + +Ans. No body told you so. But are you out of that wilderness +mentioned? (Rev 12). Is Antichrist down and dead to ought but +your faith? Or are we only out of that Egyptian darkness, that in +baptism have got the start of our brethren? For shame be silent: +yourselves are yet under so great a cloud, as to imagine to +yourselves a Rule of Practice not found in the Bible; that is, to +count it a sin to receive your holy brethren, though not forbidden +but commanded to do it (Rom 14, 15). + +Your great flourish against my fourth argument, I leave to them +that can judge of the weight of your words; as also what you say +of the fifth or sixth. + +For the instance I give you of Aaron, David, and Hezekiah, who did +things not commanded, and that about holy matters, and yet were +held excusable; you, nor yet your abettors for you, can by any +means overthrow. Aaron transgressed the commandment (Lev 6:26, +10:18); David did what was not lawful; and they in Hezekiah's +time, 'did eat the passover otherwise than it was written' (2 +Chron 30:18). But here I perceive the shoe pincheth; which makes +you glad of Mr. Denne's evasion for help At this also Mr. D'Anvers +cries out, but yet to no purpose, charging me with asserting, +that ignorance absolves from sin of omission and commission. But, +Sirs, fairly take from me the texts, with others that I can urge; +and then begin to accuse. You have healed your suggestion of +unwritten verities poorly. But any shift to shift off the force of +truth. After the same manner also you have helped your asserting, +'that you neither keep out, nor cast out from the church, if +baptized, such as come unprepared to the supper, and other solemn +appointments.' Let us leave yours and mine to the pondering of +wiser men. + +My seventh argument, as I said, you have not so much as touched; +nor the ten in that one, but only derided at the ten. But we will +show them to the reader. 1. Love, which above all other things we +are commanded to put on, is much more worth, than to break about +baptism (Col 3:14). 2. Love is more discovered, when we receive +for the sake of Christ and grace, than when we refuse for want of +water. 3. The church at Colosse was charged to receive and forbear +the saints, because they were new creatures. 4. Some saints were +in the church at Jerusalem, that opposed the preaching of salvation +to the Gentiles; and yet retained their membership. 5. Divisions +and distinctions among saints are of later date than election, +and the signs of that; and therefore should give place. 6. It is +love, not baptism, that discovereth us to the world to be Christ's +disciples (John 13:35). 7. It is love that is the undoubted +character of our interest in, and fellowship with, Christ (Rom +12:10, 16:10). 8. Fellowship with Christ is sufficient to invite +to, and the new creature the great rule of our fellowship with, +Christ (1 John 1:2). 9. Love is the fulfilling of the law, wherefore +he that hath it is accepted with God, and ought to be approved +of men; but he fulfils it not, who judgeth and setteth at nought +his brother (Gal 6:16; Phil 3:16; Rom 14; James 4:11). 10. Love +is sometimes more seen, and showed in forbearing to urge and press +what we know, than in publishing and imposing (John 16:12; 1 Cor +3:1,2). 11. When we attempt to force our brother beyond his light, +or to break his heart with grief, to trust him beyond his faith, +or bar him from his privileges, how can we say I love? 12. To +make that the door to communion which God hath not; to make that +the including, excluding charter, the bar, bounds, and rule of +communion, is for want of love. Here are two into the bargain. + +If any of these, Sir, please you not in this dress; give me a +word; and I shall, as well as my wit will serve, give you them in +a syllogistical mode. + +Now that you say (practically) for some speak with their feet +(their walking (Prov 6:13)) that water is above love; and all other +things are evident; because have they all but water, you refuse +them for want of that; yea, and will be so hardy, though without +God's word, to refuse communion with them. + +In our discourse about the carnality that was the cause of the +divisions that were at Corinth, you ask, Who must the charge of +carnality fall upon, them that defend, or them that oppose the +truth? + +Ans. Perhaps on both; but be sure upon them that oppose, wherefore +look you to yourselves, 'who without any command of God to warrant +you, exclude your brother from communion; your brother whom God +hath commanded you to receive.' + +My ninth argument, you make yourself merry with in the beginning: +but why do you by and by so cut and hack, and cast it as it were +in the fire. Those seventeen absurdities you can by no means avoid. +For if you have not, as indeed you have not, though you mock me +for speaking a word in Latin, one word of God that commands you +to shut out your brethren for want of water baptism, from your +communion; I say, if you have not one word of God to make this +a duty to you, then unavoidably, 1. You do it by a spirit of +persecution. 2. With more respect to a form, than the spirit and +power of godliness. 3. This also, makes laws, where God makes none; +and is to be wise above what is written. 4. It is a directing the +Spirit of the Lord. 5. And bindeth all men's consciences to our +light and opinion. 6. It taketh away the children's bread. 7. And +withholdeth from them the increase of faith. 8. It tendeth to make +wicked the hearts of weak Christians. 9. It tendeth to harden the +hearts of the wicked. 10. It setteth open a door to all temptations. +11. It tempteth the devil to fall upon them that are alone. 12. It +is the nursery of all vain janglings. 13. It occasioneth the world +to reproach us. 14. It holdeth staggering consciences in doubt, +of the right ways of the Lord. 15. It abuseth the holy scriptures. +16. It is a prop to Antichrist. 17. And giveth occasion to many +to turn aside to most dangerous errors. + +And though the last is so abhorred by you, that you cannot contain +yourselves when you read it: yet do I affirm, as I did in my first +'That to exclude Christians from church communion, and to debar +them their heaven-born privileges, for the want of that which God +never yet made a wall of division between us; did, and doth, and +will prevail with God to send those judgments we have, or may +hereafter feel.' Like me yet as you will. + +I come next to what you have said in justification of your fourteen +arguments. 'Such as they were,' say you, 'I am willing to stand +by them: What I have offered, I have offered modestly: according +to the utmost light I had into those scriptures upon which +they are bottomed; having not arrived unto such a peremptory way +of dictatorship, as what I render must be taken for laws binding +to others in faith and practice; and therefore express myself by +suppositions, strong presumptions, and fair seeming conclusions +from the premises.' + +Ans. Your arguments, as you truly say, are builded upon, or drawn +from suppositions and presumptions; and all because you want for +your help the words of the holy scripture. And let the reader +note. For as I have often called for the word, but as yet could +never get it, because you have it not, neither in precept, precedent, +nor example, therefore come you forth with your seeming imports +and presumptions. + +The judicious reader will see in this last, that not only here, but +in other places, what poor shifts you are driven to, to keep your +pen going. But, Sir, since you are not peremptory in your proof; +how came you to be so absolute in your practice? For notwithstanding +all your seeming modesty, you will neither grant these communion +with you; nor allow their communion among themselves, that turn +aside from your 'seeming imports'; and that go not with you in +your strong presumptions. You must not; you dare not; lest you +countenance their idolatry; and nourish them up in sin; they live +in the breach of gospel-order; and Ephraim-like are joined to +an idol. And as for your love, it amounts to this, you thus deal +with them, and withdraw from them, and all because of some strong +presumptions and suppositions. + +But you tell me, 'I use the arguments of the paedo-baptist, to +wit, But where are infants forbidden to be baptized?' + +But I ingenuously tell you, I know not what paedo means: and how +then should I know his arguments. 1. I take no man's argument +but Mr. K.'s, I must not name him farther, I say I take no man's +argument but his now, viz. 'That there being no precept, precedent +or example, for you to shut your holy brethren out of church +communion; therefore you should not do it.' That you have no +command to do it, is clear, and you must of necessity grant it. +Now where there is no precept for a foundation; it is not what +you by all your reasonings can suggest; can deliver you from the +guilt of adding to his word. Are you commanded to reject them; If +yea, where is it? If nay, for shame be silent. + +'Let us say what we will,' say you, 'for our own practice; unless +we bring positive scriptures that yours is forbidden, though +nowhere written; you will be as a man in a rage without it; and +would have it thought you go away with the garland.' + +Ans. 1. I am not in a rage, but contend with you earnestly for +the truth. And say what you will or can, though with much more +squibbing frumps[4] and taunts than hitherto you have mixed our +writing with, Scripture, scripture, we cry still. And it is a bad +sign that your cause is naught; when you snap and snarl because +I call for scripture. 2. Had you a scripture for this practice, +that you ought to shut your brethren out of communion for want +of water baptism I had done; but you are left of the word of God, +and confess it! 3. And as you have not a text that justifies your +own; so neither that condemns our holy and Christian communion. +We are commanded also to receive him that is weak in the faith, +for God hath received him. I read not of garlands, but those in +the Acts; take you them. And I say moreover, that honest and holy +Mr. Jesse hath justified our practice, and you have not condemned +his arguments. They therefore stand all upon their feet against +you. + +I leave your 2, 3, 4, 5 and 6 arguments under my answers where +they are suppressed. In your seventh you again complain, for that +I touch your 'seeming imports'; saying, 'I do not use to say as +John Bunyan, this I say, and I dare to say. I please myself by +commending my apprehensions soberly, and submissively to others +much above me.' + +Ans. 1. Seeming imports are a base and unworthy foundation for +a practice in religion; and therefore I speak against them. 2. +Where you say, you submit your apprehensions soberly to those much +above you; it is false; unless you conclude none are above you, +but those of your own opinion. Have you soberly, and submissively +commended your apprehensions to those congregations in London, +that are not of your persuasion in the case in hand? and have +you consented to stand by their opinion? Have you commended your +apprehensions soberly and submissively to those you call Independents +and Presbyters? And are you willing to stand by their judgment in +the case? Do you not reserve to yourself the liberty of judging +what they say? and of choosing what you judge is right, whether +they conclude with you or no? If so; why do you so much dissemble +with all the world, in print; to pretend you submit to others' +judgment, and yet abide to condemn their judgments? you have but +one help: perhaps you think they are not above you; and by that +proviso secure yourself; but it will not do. + +For the offence you take at any comment upon your calling baptism, +'a livery': and for your calling it 'the Spirit's metaphorical +description of baptism': both phrases are boldness, without the +word. Neither do I find it called a listing ordinance, nor the +solemnization of the marriage betwixt Christ and a believer. But +perhaps you had this from Mr. D'Anvers, who pleaseth himself with +this kind of wording it: and says moreover in justification of +you, 'That persons entered into the visible church thereby [by +baptism, which is untrue, though Mr. Baxter also saith it] are +by consent admitted into particular congregations, where they may +claim their privileges due to baptized believers, being orderly +put into the body, and put on Christ by their baptismal vow and +covenant: for by that public declaration of consent, is the +marriage and solemn contract made betwixt Christ and a believer +in baptism. And, saith he, if it be preposterous and wicked for +a man and woman to cohabit together, and to enjoy the privileges +of a married state without the passing of that public solemnity: +So it is NO less disorderly upon a spiritual account, for any to +claim the privileges of a church, or be admitted to the same, till +the passing of this solemnity by them.' + +Ans. But these words are very black. First, Here he hath not only +implicitly forbidden Jesus Christ to hold communion with the saints +that are not yet his by [water] baptism; but is bold to charge +him with being as preposterous and wicked if he do, as a man that +liveth with a woman in the privileges of a married state, without +passing that public solemnity. Secondly, He here also chargeth +him as guilty of the same wickedness, that shall but dare to claim +church communion without it; yea, and the whole church too, if +they shall admit such members to their fellowship. + +And now since cleaving to Christ by vow and covenant, will not do +without baptism, after personal confession of faith; what a state +are all those poor saints of Jesus in, that have avowed themselves +to be his a thousand times without THIS baptism? Yea, and what +a case is Jesus Christ in too, by your argument, to hold that +communion with them, that belongeth only unto them that are married +to him by this solemnity! Brother, God give him repentance. I wot +that through ignorance and a preposterous zeal he said it: unsay +it again with tears, and by a public renunciation of so wicked +and horrible words; but I thus sparingly pass you by.[5] + +I shall not trouble the world any farther with an answer to the +rest of your books: The books are public to the world: let men read +and judge. And had it not been for your endeavouring to stigmatize +me with reproach and scandal, a thing that doth not become you, +I needed not have given you two lines in answer. + +And now, my angry brother, if you shall write again, pray keep to +the question, namely, 'What precept, precedent, or example have you +in God's word to exclude your holy brethren from church communion +for want of water baptism.' Mr. Denne's great measure, please +yourself with it, and when you shall make his arguments your own, +and tell me so, you perhaps may have an answer, but considering +him, and comparing his notions with his conversation, I count it +will be better for him to be better in morals, before he be worthy +of an answer. + +THE CONCLUSION. + +Reader, when Moses sought to set the brethren that strove against +each other, at one, he that did the wrong thrust him away, +as unwilling to be hindered in his ungodly attempts; but Moses +continuing to make peace betwixt them, the same person attempted +to charge him with a murderous and bloody design, saying, 'Wilt +thou kill me as thou didst the Egyptian yesterday?' (Exo 2:14) a +thing too commonly thrown upon those that seek peace, and ensue +it (Acts 7:24-29). 'My soul,' saith David, 'hath long dwelt with +him that hateth peace. I am for peace, [said he] but when I speak, +they are for war' (Psa 120:6,7). One would think that even nature +itself should count peace and concord a thing of greatest worth +among saints, especially since they, above all men, know themselves; +for he that best knoweth himself is best able to pity and bear +with another (Heb 5:2); yet even amongst these, such will arise, +as will make divisions among their brethren, and seek 'to draw +away disciples after them' (Acts 20:30), crying still that they, +even they are in the right, and all that hold not with them in +the wrong, and to be withdrawn from (Rom 16:17). But when every +HE, hath said all that he can, it is one of the things which the +Lord hateth, to sow 'discord among brethren' (Prov 6:19).[6] + +Yet many years' experience we have had of these mischievous +attempts, as also have others in other places, as may be instanced +if occasion requireth it, and that especially by those of the rigid +way of our brethren, the Baptists so called, whose principles will +neither allow them to admit to communion, the saint that different +from them about baptism, nor consent they should communicate +in a church-state among themselves: but take occasion still ever +as they can, both to reproach their church-state, and to finger +from amongst them who they can to themselves. These things being +grievous to those concerned, as we are, though perhaps those at +quiet are too little concerned in the matter, therefore when I +could no longer forbear, I thought good to present to public view +the warrantableness of our holy communion, and the unreasonableness +of their seeking to break us to pieces. At this Mr. William +K[iffin], Mr. Thomas Paul, and Mr. Henry D'Anvers, and Mr. Denne, +fell with might and main upon me; some comparing me to the devil, +others to a bedlam, others to a sot, and the like, for my seeking +peace and truth among the godly. Nay, further, they began to cry out +murder, as if I intended nothing less than to accuse them to the +magistrate, and to render them incapable of a share in the commonwealth, +when I only struck at their heart-breaking, church-rending principles +and practice; in their excluding their holy brethren's communion +from them, and their condemning of it [eve] among themselves. They +also follow me with slanders and reproaches, counting, it seems, +such things arguments to defend themselves. + +But I in the meantime call for proof, scripture proof, to convince +me it is a duty to refuse communion with those of the saints that +differ from them about baptism: at this Mr. P[aul] takes offence, +calling my demanding of proof for their rejecting the unbaptized +believer, how excellent soever in faith and holiness, a clamorous +calling for proof, with high and swelling words, which he counteth +not worthy of answer; but I know the reason, he by this demand is +shut out of the Bible, as himself also suggesteth: wherefore when +coming to assault me with arguments, he can do it but by seeming +imports, suppositions, and strong presumptions, and tells you +farther in his reply, 'That this is the utmost of his light in +the scriptures urged for his practice'; of which light thou mayest +easily judge, good reader, that hast but the common understanding +of the mind of God, concerning brotherly love. Strange! that the +scripture that everywhere commandeth and presseth to love, to +forbearance, and bearing the burden of our brother; should yet +imply, or implicitly import that we should shut them out of our +Father's house; or that those scriptures that command us to receive +the weak, should yet command us to shut out the strong! Thinkest +thou, reader, that the scripture hath two faces, and speaketh with +two mouths? yet it must do so, by these men's doctrine. It saith +expressly, 'Receive one another, as Christ also received us to +the glory of God' (Rom 15:7). But these men say, it is not duty, +it is preposterous, and idolatrous; concluding that to receive +this brother, is not a custom of them, not yet of the churches +of God: consequently telling thee, that those that receive such a +brother are not (let them talk while they will) any of the churches +of God: see their charity, their candour and love, in the midst +of their great pretensions of love. + +But be thou assured, christian reader, that for these their +uncharitable words and actions, they have not footing in the word +of God, neither can they heal themselves with suggesting their +amicable correspondence to the world. Church communion I plead +for, church communion they deny them, yet church communion is +scripture communion, and we read of none other among the saints. +True, we are commanded to withdraw 'from every brother that +walketh disorderly,--that he may be ashamed, yet not to count him +as an enemy, but to admonish him as a brother' (2 Thess 3:6,14,15). +If this be that they intend, for I know not of another communion, +that we ought to have with those, to whom we deny church communion; +then what ground of rejoicing those have that are thus respected +by their brethren, I leave it to themselves to consider of. + +In the meanwhile, I affirm, 'that baptism with water, is neither +a bar nor bolt to communion of saints, nor a door nor inlet to +communion of saints.' The same which is the argument of my books; +and as some of the moderate among themselves have affirmed, that +neither Mr. K., Mr. P. nor Mr. D'Anvers, have made invalid, though +sufficiently they have made their assault. + +For Mr. Denne, I suppose they count him none of themselves, though +both he, and Mr. Lamb, like to like, are brought for authors and +abetters of their practice, and to refel my peaceable principle. +For Mr. Denne, if either of the three will make his arguments +their own, they may see what their servant can do: but I shall +not bestow paper and ink upon him, nor yet upon Mr. Lamb; the one +already, having given his profession the lie, and for the other +perhaps they that know his life, will see little of conscience in +the whole of his religion, and conclude him not worth the taking +notice of. Besides Mr. P. hath also concluded against Mr. Denne, +That baptism is not the initiating ordinance, and that his utmost +strength for the justification of his own practise is, 'suppositions, +imports, and strong presumptions,' things that they laugh at, +despise and deride, when brought by their brethren to prove infant +baptism. + +Railing for railing, I will not render, though one of these opposers, +Mr. Dan. by name, did tell me, that Mr. Paul's reply when it came +out, would sufficiently provoke me to so beastly a work: but what +is the reason of his so writing, if not the peevishness of his +own spirit, or the want of better matter. + +This I thank God for, that some of the brethren of this way, are +of late more moderate than formerly, and that those that retain +their former sourness still, are left by their brethren, to the +vinegar of their own spirits, their brethren ingeniously confessing, +that could these of their company bear it, they have liberty in +their own souls to communicate with saints as saints, though they +differ about water baptism. + +Well, God banish bitterness out of the churches, and pardon them +that are the maintainers of schisms and divisions among the godly. +'Behold, how good and how pleasant it is for brethren to dwell +together in unity! It is like the precious ointment upon the head, +that ran down upon the beard, even Aaron's beard: that went down +to the skirts of his garments; [farther it is] As the dew of Hermon, +that descended upon the mountains of Zion: [Mark] for there the +LORD commanded the blessing, even life for evermore' (Psa 133). + +I was advised by some, who considered the wise man's proverb, not to +let Mr. Paul pass with all his bitter invectives, but I consider +that the wrath of man worketh not the righteousness of God; therefore +I shall leave him to the censure and rebuke of the sober, where +I doubt not but his unsavoury ways with me will be seasonably +brought to his remembrance. Farewell. + +I am thine to serve thee, Christian, so long as I can look out at +those eyes, that have had so much dirt thrown at them by many. + +J. BUNYAN + + + +OF THE LOVE OF CHRIST + +The love of Christ, poor I may touch upon: +But 'tis unsearchable. Oh! there is none +Its large dimensions can comprehend, +Should they dilate thereon, world without end. +When we had sinned, in his zeal he sware, +That he upon his back our sins would bear. +And since unto sin is entailed death, +He vowed, for our sins he'd lose his breath. +He did not only say, vow, or resolve, +But to astonishment did so involve +Himself in man's distress and misery, +As for, and with him, both to live and die. +To his eternal fame in sacred story, +We find that he did lay aside his glory, +Stept from the throne of highest dignity; +Became poor man, did in a manger lie; +Yea was beholden upon his, for bread; +Had of his own not where to lay his head: +Though rich, he did, for us, become thus poor, +That he might make us rich for evermore. +Nor was this but the least of what he did; +But the outside of what he suffered. +God made his blessed Son under the law; +Under the curse, which, like the lion's paw, +Did rend and tear his soul, for mankind's sin, +More than if we for it in hell had been. +His cries, his tears, and bloody agony, +The nature of his death doth testify. +Nor did he of constraint himself thus give +For sin, to death, that man might with him live. +He did do what he did most willingly, +He sung, and gave God thanks, that he must die. +But do kings use to die for captive slaves? +Yet we were such, when Jesus died to save us. +Yea, when he made himself a sacrifice, +It was that he might save his enemies. +And, though he was provoked to retract +His blest resolves, for such, so good an act, +By the abusive carriages of those, +That did both him, his love, and grace oppose: +Yet he, as unconcerned with such things +Goes on, determines to make captives kinds +Yea, many of his murderers he takes +Into his favour, and them princes makes. + + + + +FOOTNOTES: + +1. A tender conscience, jealous of grieving or offending the +Holy Spirit, is of an inestimable value. If in our conscientious +conclusions we offend others, we must leave to them an equal right +to their own conclusions without harsh judgment.--Ed. + +2. 'Squibbling,' feeble, ill-natured ridicule; now obsolete.--Ed. + +3. 'Without the lids of the Bible,' not within it; a popular Puritan +saying.--Ed. + +4. 'Frump,' to mock, flout, scoff. 'You must learn to mock; to +frump your own father on occason.' Ironically used in Ruggle's +Ignoramus.--Ed. + +5. Mr. D'Anvers, in a postscript to his History of Baptism, the first +edition, 1673, thus violently attacks his brother Bunyan:--'Having +read his book, I took myself concerned to give some short return +to it, leaving his "manifold absurdities," "contradictions," +"unbrotherly tauntings and reflections," "contemptions," "traducings +the wisdom of Christ, and his holy appointments," to be called to +account by that band that hath so well begun to reckon with him.' +He was in prison, and his brother thus visits him with gall and +wormwood instead of consoling cordials. He goes on to confound +water baptism with that of the Spirit, and charges Bunyan with +'ignorance and folly--dangerous and destructive to religion itself,' +'contradicting the authority of Christ,' calls him 'egregiously +ignorant,' 'self-condemning.' All this uncharitable vituperation +was because Mr. Bunyan would hold communion with all those who +had been baptized into, and put on, Christ. The passage quoted is +correct, except that 'married estate' should be 'marriage state.' +So satisfied was D'Anvers with the just and Christian correction +given him for so egregious a blunder, that if he did not repent +with tears, he took special care to leave out all this absurd +reference to the marriage ceremony performed in water from his +second edition.--Ed. + +6. Strife and contention--evil speaking of surmisings among +professors, are tokens of a carnal mind, injurious to spiritual +peace, and abominable to God. The envious, discontented, and +malicious, are the devil's working tools. If such die unsubdued +by divine grace, they plunge themselves into the bottomless pit. +True wisdom avid strife and contention, is moderate in doubtful +opinions, patient and cautious in judging others.--Ed. + +*** + +A CASE OF CONSCIENCE RESOLVED; VIZ., + +WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF +THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, +TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE +TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, +ETC., WITHOUT THEIR MEN? + +AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. + +BY JOHN BUNYAN. + +EDITOR'S ADVERTISEMENT. + +This exceedingly rare tract was first published in 1683, and was +not reprinted, either separately, or in any edition of Bunyan's +works. The public are indebted to the owner of a copy in perfect +preservation, who kindly lent it, with a painful prohibition that +he is to remain unknown; but with full allowance to any one who +wishes to collate it with this new edition, by applying to the +editor. + +At the time this case was drawn and submitted to Mr. Bunyan for his +opinion, he was one of the most popular preachers in the kingdom, +and universally esteemed in all the churches of Christ, for his +profound knowledge of the sacred Scriptures. This may account for +such a case being sent to him, in preference to those illustrious +divines, who for learning and talent have been unrivalled in any +age. + +The Reformation had progressed through state impediments so +slowly, that the masses of the people were involved in the grossest +darkness. So Mr. Keach complained--"The church is but newly come +out of the wilderness of popish darkness; and not so fully neither +as to be as clear as the sun; as in due time she shall."[1]The +era of the commonwealth let loose a flood of religious light and +liberty: those who had just emerged from the darkness of Popery, +and those who had received, implicitly, and without investigation, +their religion from the formal services of the Liturgy, were now +alarmed with the thunder of faithful exhortations, personally +and prayerfully to examine the sacred Scriptures, upon pain of +everlasting death. A light so new, and so marvellous, dazzled and +perplexed those who rushed into it, without earnest prayer for +divine guidance. They were like men who had been born and brought +up in a dark, a deep, a noisome mine, when, suddenly emerging into +light, are overpowered by its splendour. Long and sharp was the +controversy whether singing ought to be used in public worship; +whether the seventh day of the week or the first was to be +consecrated; whether ministers were to be paid for their services; +and in this case, to define the privileges and duties of women as +helpers in the gospel; and it is surprising that this question is +almost as new now as it was then. It is thus stated--"Whether it +is the duty of the women of the churches of Christ to separate +themselves from their brethren, and, as so separate, to perform +divine worship by themselves." + +It appears that some females in Bedford were in the habit of thus +meeting, under the advice of a Mr. K. They held prayer meetings +for special purposes, at the imminent risk of imprisonment; but +whether, in these meetings, they exhorted, or preached to each +other, does not appear. John Bunyan was applied to for advice, +which he plainly gives. He was a stern advocate for scriptural +authority in all things pertaining to divine worship; and one +who, in regarding the invaluable virtues of women, most admired +retiring modesty as the loveliest adornment of the female character. +The terms he uses, and the spirit in which he writes, intimate +plainly that his own wife, who was remarkable for her devotion to +God and her affectionate attachment to her husband, was also the +most obedient of her sex. + +In this tract we find no unmeaning gallant fribbling, but the +solemn language of one who had death and judgment before his face. +He conducts the inquiry with great care, as becomes a subject of +such universal interest: and the great majority of Christians remain +to this day his disciples. The Society of Friends is an exception, +as to females being admitted to the ministry; while the Wesleyan +Methodists have gained a most beneficial influence, by embracing, +to the full extent, Bunyan's notions of rendering available the +tender zeal, in comparatively private labours, of their pious +females, in spreading the hallowed influences of Christianity. + +The Society of Friends stands upon high ground in justifying its +practice in allowing females to minister in holy things. J. J. Gurney +says--"Friends believe it right, freely and equally to allow the +ministry of both sexes." His reason is--"That all true ministry is +under the immediate spirit of the influence of Christ: therefore we +are bound to make way for the exercise of the gift of all persons +that the Spirit may direct into this service. We dare not say to +the modest and pious female, 'Thou shalt not declare the word of +the Lord,' when we believe that an infinitely higher authority +has issued a directly opposite injunction."[2] + +The difference arises as to the more public work of the ministry +in proclaiming or preaching the kingdom of Christ to the world. +In the ordinary ministry, by teaching the young--by a godly +conversation--by visiting and praying with the sick and afflicted--by +encouraging the inquirers and directing their way to the kingdom +of heaven,--in these important duties there appears to be neither +male nor female in Christ Jesus--all are equal. + +John Bunyan would have united to a great degree with John Gurney +in these sentiments. But as our Lord appointed no female evangelists, +or apostles, or missionaries; and as the Holy Ghost has directed, +that all bishops or elders should be married MEN, it would appear +a strange innovation to place a female in the pastoral office. +Bunyan believed that God usually commissions men and not women +to this important work. J. J. Gurney fully admits that women "are +forbidden to usurp authority over the man," and therefore no active +part is assigned to them in public assemblies for the settlement +of the affairs of the church. [3] The women's meetings were +established for the purpose of exercising a wholesome care over +their own sex. [4] "That faithful women should be helps to the +men in the service of truth, as they are outwardly in civil and +temporal things." [5] And to this who can refuse his hearty AMEN. + +There is too much sectarian spirit in all our controversies. +Reader, in considering this subject, endeavour to forget for the +time those opinions in which you have been trained. Examine the +question by the Word alone, and may the Holy Spirit inscribe upon +your hearts that divine record, which is to be found only in the +Christian system: "There is neither male nor female: for ye are all +one in Christ Jesus" (Gal 3:28). G. OFFOR. THE EPISTLE DEDICATORY +TO THOSE GODLY WOMEN CONCERNED IN THE FOLLOWING TREATISE. + +HONOURED SISTERS, + +'Tis far from me to despise you, or to do anything to your reproach. +I know you are beloved of God for the sake of Christ, and that +you stand fixed for ever by faith upon the same foundation with +US. I also know that the Lord doth put no difference betwixt male +and female, as to the communications of his saving graces, but +hath often made many of your sex eminent for piety; yea, there hath +been of you, I speak now of ordinary Christians, that for holiness +of life have outgone many of the brethren: Nor can their virtuous +lives but be renown and glory to YOU, and conviction to those of +US that have come behind you in faith and holiness. The love of +women in spirituals, as well as naturals, ofttimes outgoes that +of men. + +When Christ was upon earth, we read not that any man did to, and +for him, as did the woman that was a sinner, Joanna, Susanna, and +many others (Luke 7:36-38, 8:1-3). And as they have shewed themselves +eminent for piety, so for Christian valour and fortitude of mind, +when called of God to bear witness to, and for his name in the +world: as all histories of that nature doth sufficiently testify. +They were WOMEN, as I take it as well as men, that were tortured, +and that would not accept of deliverance, that they might obtain +a better resurrection (Heb 11:35). Wherefore I honour and praise +your eminency in virtue; and desire to be provoked by the exceeding +piety of any of you, in all holy conversation and godliness. + +And although, as you will find, I have not without a cause, made +a question of the lawfulness of your assembling together, by +yourselves, to perform, without your men, solemn worship to God: yet +I dare not make you yourselves the authors of your own miscarriage +in this. I do therefore rather impute it to our leaders, who whether +of a fond respect to some seeming abilities they think is in you +for this, or from a persuasion that you have been better than +themselves in other things; or whether from a preposterous zeal, +they have put you upon a work so much too heavy for you: I shall +not at this time concern myself to inquire into. But this is +certain, at least it is so in my apprehension, that in this matter +you are tempted by them to take too much upon you. + +I am not insensible but that for my thus writing, though I thereby +have designed your honour and good order; I am like enough to run +the gauntlet among you, and to partake most smartly of the scourge +of the tongues of some, and to be soundly brow-beaten for it by +others: specially by our author, who will find himself immediately +concerned, for that I have blamed him for what he hath irregularly +done, both with the Word, to you, and me. I look also to be +sufficiently scandalized, and counted a man not for prayer, and +meetings for prayer, and the like; but I will labour to bear them +with patience, and seek their good that shall be tempted to abuse +me. + +I had not, indeed I had not, spoke a word to this question in this +manner, had not Mr. K. sent his paper abroad, and amongst us, for +the encouraging this practice with us, in opposition to our peace. +I do not say he designed our breach, but his arguments tended +thereto; and had not our people been of a wise and quiet temper, +his paper might have set us into a flame. But thanks be to God, +we are at quiet, and walk in love, notwithstanding the LIFTS that +have been to make us do otherwise. There are also the mouths of +some opened against me for this, who lie at wait for occasions, +and shew that they are glad to take them before they are given +by me: to whom I now shew by this ensuing discourse, that I had +a reason to do what I did. + +I commend you to God, and to the word of his grace, which is able +to build you up, and to give you an inheritance among them that are +sanctified by faith in Jesus Christ: to whom be honour and glory +for ever. And remain, your faithful friend and brother to pray +for you, to love you in the gospel, and to do you what Christian +service I can, + +JOHN BUNYAN. + + +The Women's Prayer Meeting A CASE OF CONSCIENCE RESOLVED, &c. + +The occasion of my meddling in this manner with this controversy, +is this. After I had, for reasons best known to myself, by searching +found, that those called the women's meetings wanted for their +support, a bottom in the word: I called them in our fellowship +into question. Now having so done, my reasons for so doing, as +was but reason, were demanded; and I gave them, to the causing of +that practice with us to cease. So subject to the word were our +women, and so willing to let go what by that could not be proved +a duty for them to be found in the practice of. But when I had so +done, by what means I know not, Mr. K., hearing of my proceeding +in this matter, though I think he knew little of question or +answer, sets pen to paper, and draws up four arguments for the +justification of these meetings. The which, when done, were sent +down into our parts; not to me, but to some of his own persuasion, +who kept them, or sent them, or lent them whither they thought +good: And so about two years after, with this note immediately +following, they were conveyed to my hand. + + +Bro: Bunyan, This enclosed, was sent to me from godly women, +whose custom for a long time hath been to meet together to pray: +who hearing of your contrary opinion, sent this. It came from Mr. +K., who would desire to know what objections you have against it: +and he is ready to give his further advice. Pray be pleased to +give your answer in writing, for Mr. K. expects it. + +Your friends in the Lord, S. B. S. F. Pray be pleased to leave +your answer with S. F. [6]in Bedford. + + +Now having received the papers, and considering the contents thereof: +I was at first at a question with myself, whether the thing was +feigned, or true; and to that purpose, writ to these women again: +but calling to mind, that I had heard something of this before, +I concluded there was ground to believe, as I do, [that it was +true, and not feigned:] And so resolved to answer his demand and +expectation. But to say nothing more as to this, I will next +present you with the arguments he sent, and then with my manner +of handling of them. Mr. K.'s Arguments for Female Prayer Meetings. + +He begins with this question, Whether women fearing God may meet +to pray together, and whether it be lawful for them so to do? Which +done, he falls to a wonderment, saying, It seems very strange to +me, that any who profess the fear of God, can make any question +touching the lawfulness thereof: The rule for praying being so +general to all, and there being so many instances for the practice +thereof, upon several occasions in the word of God, for their +encouragement therein. + +He next presents us with his arguments, which are in number four, +but in verity not one, to prove that thing for the which he urgeth +them: as I hope to make appear by that I have done. + + +First, saith he, If women may praise God together for mercies +received for the church of God, or for themselves? then they may +pray together: The proof whereof is plain (Exo 15:20,21). If it be +objected the case was extraordinary, and that Miriam was a prophetess; +To which I answer, That the danger of ruin and destruction, and +our deliverance from it, if the Lord grant it, cannot be looked +at but as extraordinary. The designs of ruin to the church, and +servants of God, being as great as at that time when God delivered +his people from the hand of Pharaoh. [7] And will call for praises, +if the Lord please to send it, as then. And whereas it is further +objected, that Miriam was an extraordinary person. To which I answer, +That the duty itself of praising God for the mercy, was incumbent +upon all, in as much as they were partakers of the mercy. And the +same spirit of Christ that was in her, is also in all his servants: +given for the same end, both to pray for mercies we stand in need +of, and to praise God for [them]. + +Second, If women have in imminent danger to themselves and the +church of God, prayed jointly together for deliverance, and God +hath answered and approved of the same: then may women jointly +pray together. The instance we have is famous (Esth 4:16). We there +see she and her maidens did pray and fast together, and the Lord +gave a gracious answer and deliverance. + +Third, If God hath in gospel times promised the pouring out of +his Spirit to women, to that very end that they may pray together +apart from men; then it is not only their liberty, but duty to +meet and pray together. But God hath promised his Spirit to that +end (Zech 12:10-13). Which Scripture is plain is a promise of +gospel times. And it is to be noted that the text doth not in the +singular number, say He shall pray apart, and his wife apart; but +THEY shall pray apart, and THEIR wives apart. And (Mal 3:16) God +takes notice of all them that speak often together, and call upon +his name. + +Fourth, If God hath so approved of women's meeting together to pray +in gospel times, as then, and at that time to take an advantage +to make known to them his mind and will concerning Jesus Christ: +then it is lawful for women to pray together. But God hath so +approved of their meeting to pray together (Acts 16:13). By which +text it appeareth it was a frequent practice for women to meet +and pray together. + + +These are Mr. K.'s arguments; the conclusion of his paper follows. +And besides all these particular instances, says he, what means +those general rules to build up one another in our most holy faith, +and pray in the Holy Ghost (Jude 20). But it extends to all that +believe, both men and women; unless any will say women are not to +be built up in their most holy faith. Therefore let not any hinder +you from a duty so incumbent upon you in a special manner, in such +a day as this is. Cannot many women that have used this practice, +by experience, say, they have met with the Lord in it, and have +found many blessed returns of prayer from God, both to themselves and +the church, wherein God hath owned them? Therefore what God hath +borne witness to, and approved of, let no man deter you from. Pray +turn to the Scriptures quoted, which I hope will give you full +satisfaction. Mr. Bunyan's Answer. + +These are his arguments, and this his conclusion, in which I cannot +but say, there is not only boldness, but flattery. Boldness, in +fathering of his misunderstanding upon the authority of the word +of God: and flattery, in soothing up persons in a way of their +own, by making of them the judges in their own cause: the which +I hope to make farther appear anon. + +For since his women in their letter told me that Mr. K. expects +my answer, I count myself called to shew the unsoundness of his +opinion. Indeed he would, as they insinuate, confine me to answer +by writing. But his papers have been I know not where, and how to +put check to his extravagancies, that also, I know not, but by +scattering mine [answer] abroad. And as I will not be confined to +an answer in writing: so neither to his methods of argumentation. +What scholar he is, I know not; for my part, I am not ashamed to +confess, that I neither know the mode nor figure of a syllogism, +nor scarce which is major or minor. Methinks I perceive but little +sense, and far less truth in his arguments: also I hold that he +has stretched and strained the holy Word out of place, to make +it, if it might have been, to shore up his fond conceits. I shall +therefore, first take these texts from the errors to which he hath +joined them, and then fall to picking the bones of his syllogisms. +[8] + +But as I shall not confine myself to his mode and way of arguing, +so neither shall I take notice of his question upon which he stateth +the matter in controversy. But shall propound the same question +here, which, for the substance of it, was handled among us, when +the thing itself was in doubt among us, namely, + +Whether, where a church of Christ is situate, it is the duty of +the women of that congregation, ordinarily, and by appointment, +to separate themselves from their brethren, and so to assemble +together, to perform some parts of divine worship, as prayer, &c. +without their men? + +This was our question, this we debated, and this Mr. K. might have +sent for, and have spoken to, since he will needs be a confuter. +And, courteous reader, since I have here presented thee with the +question, I will also present thee with the method which I took +when I handled it among my brethren. + +First, I opened the terms of the question. + +Second, Then shewed what assemblies they were that used to perform +divine worship to God. + +Third, And so shewed whose prayers in such worship was used, or +by Paul and others desired. + + +First, By church of Christ, I mean, one gathered or constituted +by, and walking after the rule of the Word of God. By situate, I +mean, where such church shall happen to be, in whole, or in the +parts thereof. By separating, I mean, their meetings together by +appointment of their own, and as so met, to attempt to perform +divine worship [by] prayer without their men. + +Second, To shew what manner of assemblies they were that used to +perform divine worship to God of old. Now I find that there have +been three sorts of assemblies, in which divine worship has been +performed. + +1. It has been performed in mixed assemblies; in assemblies made +up of saints and sinners. I say divine worship has been performed +in such assemblies, for, that there, the saints have been edified, +sinners convinced and converted, and made to confess their sins, +to the glory of God. Of these assemblies we read (Matt 5:1, 13:1, +23:1; Mark 4:1, 2:1, 6:2, 10:1; Luke 5:1, 8, 12:1, 13:1, 15:1, +20:1; 1 Cor 14:23). And in many other scriptures. + +2. I also find that the church, by herself, or as distinct from the +world, have met together to perform it by themselves (Mark 4:34; +Acts 2:1-4, 13:1,2; 15:4, 20:7; John 20:19-26). + +3. I find also that assemblies for divine worship have been made +up of the elders, and principal brethren of the church, none of +the rest of the congregation being present (Matt 10:1; Luke 9:1; +Acts 1:3, 2:17,18; Gal 2:1,2) with several other scriptures beside. +But in all the Scripture, I find not that the women of the churches +of Christ, did use to separate themselves from their brethren, and +as so separate, perform worship together among themselves, or in +that their congregation: or that they made, by allowance of the +Word, appointment so to do. Thus far therefore this must stand +for a human invention, and Mr. K. for the promoter thereof. + +Third, This done, in the third place, I come to shew you whose +prayers, or by whose mouth prayer in such assemblies, as are above +proved lawful, used to be made, or by Paul or others were desired. + +1. Whose prayers were used, or who was the mouth? and I find them +called the prayers of the church in general, or of the principal +men thereof in particular (Judg 2:4,5, 20:8,26; Joel 1:14, 2:15-17; +Acts 12:5, 13:1-3). + +2. Also when Paul, or others, desired that prayers should be made +of others for them. They either desired the prayers of the church +in general, or of the brethren in particular (but never desireth, +or biddeth a woman's meeting, that prayers might there be made +for them). (1.) He desireth the prayers of the church in general +(Col 4:2; Phil 1:19, 4:6; 1 Thess 5:17; Heb 13:18). (2.) Or if +he desireth prayers of certain persons, he only calls upon the men +and brethren in particular; but never upon a woman by name nor sex +to do it (1 Thess 5:25; 2 Thess 3:1; Rom 15:30; 1 Tim 2:8). Nor +was, as I said, the apostle alone in this thing. Christ speaks a +parable to this end, that MEN ought always to pray (Luke 18:1). +James saith, the effectual fervent prayer of a righteous MAN (5:16). +Moses sent the young men to sacrifice (Exo 24:5). And the people +in the time of Zacharias, sent their MEN to pray before the Lord +(Zech 7:2). I do not believe that by any of these the prayers of +women are despised, but by these we are taught, who, as the mouth +in assemblies to pray, is commended unto us. + +One word more, The women in the time of Jeremiah the prophet, +when they had made their cakes to the queen of heaven, (though the +thing which they did was as right in their own eyes, as if they +had done true worship indeed) and was questioned by the prophet +for what they had done, could not justify what they had done as +to the act, but by pleading, They did it not "without their men" +(Jer 44:17-19). + +Thus having premised these few things, I shall now come more +directly to discourse of the question itself, TO WIT, Whether, +where a church of Christ is situate, it is the duty of the women +of that congregation, ordinarily, and by appointment, to separate +themselves from their brethren, and as so separate, to assemble +together to perform divine worship, [by] prayer, without their men? + +This was our question, and this I will now give a negative answer +unto. For I find not in Christ's testament any command so to do; +no nor yet example: and where there is none of these, it cannot be +a duty upon them; no, nor yet liberty, but presumption to attempt +it. + +The command, says Mr. K., is general to all. But I answer, yet +limited, and confined to order and manner of performance. Women +may, yea ought to pray; what then? Is it their duty to help to +carry on prayer in public assemblies with men, as they? Are they +to be the audible mouth there, before all, to God? No verily, and +yet the command is general to all to pray. Women of the respective +churches of Christ, have no command to separate themselves from the +men of their congregations, to perform prayer in their own company +without them, and yet the command is general to all to pray. We +must therefore distinguish of [between] persons and performances, +though we may not exclude either. The manner also, and order in which +such and such duties must be done, Mr. K. knows is as essential, +in some cases, as the very matter of worship. But we will come +to my reasons for my dissenting from Mr. K. in this. After which +I will consider his arguments, and the scriptures that he would +under-prop them with. As for my reasons for my dissenting from +him, they are these:-- + +First, To appoint meetings for divine worship, either in the whole +church or in the parts of it, is an act of power: which power, +resideth in the elders in particular, or in the church in general. +But never in the women as considered by themselves. Mr. K. indeed +doth insinuate that this power also resided in them; for he saith, +God hath in gospel times promised the Spirit to women to that +very end, that they may pray together, apart from men. Now if the +Spirit is given them to THIS very end, that they may do it apart +from men, then they have a power residing in themselves to call +their own sex together to do it. And what brave doings will such +a conclusion make, even the blind himself will perceive. But further +of this anon; meanwhile we will attend [to] our own assertion. +Namely, "that to call the church, or parts thereof together, to +perform divine worship to God, is an ACT of POWER, which power +resideth in the church in general, or in the elders in particular." +We will treat of the last first. + +1. For the eldership, Moses and Aaron of old were they, with the +priests, that were to call the church together to perform divine +worship to God, and that both as to the whole, or as to the parts +of it (Num 10:7,8; Deut 4:14, 31:11,12; Exo 4:29, 12:21, 17:5). +Also, in after times, they were the elders and chief of the church, +that did it (Josh 24:1; Ezra 10:5-9; Acts 14:27, 15:3). Or, + +2, if their calling together to perform divine worship, was not +by the elders alone: yet it was by the power that resided in the +church for that thing, who jointly ordered the same (Judg 20:8,18: +Ezra 3:1; Zeph 2:1-3; Acts 12:12; 1 Cor 5:4, 11:20). All these are +plain cases. But never, as I ever did read of in the Bible, did +women, ordinary believing ones, assume this power of the elders, +or of the church, to themselves. + +If it be asked, Who did appoint that meeting made mention of in +Acts 12:12? + +I answer, It was appointed by the power of the church, who, for +her own conveniency, if she cannot come all into one place at once +to perform the duty, as it is not likely four or five thousand +should, in times of persecution, which was their case, [they] may +meet some here, some there, for their edification and comfort. +Compare verse 5 with 12 and 17. Nor do I question the lawfulness +of this or that part of the church's assembling together for +prayer: though the elders, and greatest part of the brethren, be +absent. If, first, such MEN that call such assemblies are countenanced +by the elders, or church, to do it (1 Tim 2:8; 2 Tim 2:22). But +that the sisters of this or that church, may call their own sex +together to perform such worship by themselves to God (for this +is the thing in debate) I find no warrant for. + +Second, Because this kind of worship, when done in and by a company, +is MINISTERIAL to that company, as well as petitionary to God. +That is, they that, as the mouth in assemblies pray to God, teach +that assembly, as well as beg mercies of him. And I find not +that women may assemble to do thus. That such prayer is a kind of +ministering in the word to standers by, consider well 1 Corinthians +14:15-19. Wherefore let them keep silence in the church, and in +the parts thereof, when assembled to worship God. + +In all public worship by prayer, teaching is set on foot, two +ways: 1. By propounding to that assembly the things that must, by +agreement, be prayed for. 2. And by proving them to suit with the +will of God, that prayer may be made in faith (1 John 5:14). + +1. For all such prayer must be made for the things agreed upon +first; and consequently for things that by the word are proved +good, and suitable for the seasons, persons, or things, for or +about which such prayers are made. For they that have meetings +for prayer, without this, pray at random, and not by rule. + +"If two of you shall agree on earth, as touching anything that they +shall ask [according to God's will] it shall be done for them," +saith Christ, "of my Father which is in heaven" (Matt 18:19). Now, +I say, if things prayed for in assemblies must first be jointly +agreed upon, then must such things, by some one, or more of that +assembly, be first propounded, expounded, and proved to be good +by the word. Good for such persons, seasons, or things, for which +such prayer is made. And, besides, the gifts required to do this, +if this is not teaching I am out. And yet this must first be done +to instruct all present, to help their faith, and to quicken their +spirits to, and in that worship. That they may as one man have +their eyes unto the Lord (Zech 9:1). But that this power is given +to women, to ordinary believing ones that are in the highest +account in churches, I do not believe. I do not believe they +should minister to God in prayer before the whole church, for then +I should be a Ranter or a Quaker; nor do I believe they should do +it in their own womanish assembly, for the reason urged before. +And I will add, if brethren not heretofore called by the church +to open scriptures, or to speak in the church to God in prayer, +[9] are not at first to be admitted to do this, but before the +elders or principal brethren, that they may hear and judge (1 Cor +14:26-29). How can it be thought to be meet or lawful for women, +of whom it must be supposed, that they have received no such gifts, +that they should use this power? I say, how can it be imagined +that the women should be bound of God to do this in such sort as +doth utterly exclude the elders and all the men in the congregation +from a possibility of understanding and of judging of what they +do? And yet this is the doctrine of Mr. K.; for he saith, "That +the Spirit of God is promised to women to this very end, that they +may pray together, apart from men." But God is not the author of +this confusion in the churches. + +2. But secondly, As teaching by prayer in assemblies, is thus set +on foot; so every one also that shall in such meetings be the mouth +of the whole, to God, ministereth so, doctrine to that assembly, +as well as presenteth petitions to God. Else how can that assembly +say AMEN at their prayer or giving of thanks? For to say AMEN is +an effect of conviction, or of edification received of the stander +by, from him that now is so ministering in that assembly before +God (1 Cor 14:15-17). Yea, I believe that they that pray in +assemblies, or that shall give thanks for mercies received there, +ought to labour to speak, not only with fervency of words, but +with such soundness of doctrine while they mention, urge, or plead +the promise with God, that that whole assembly may be enlightened, +taught, taken, and carried away in their spirits, on the wing +of that prayer, and of faith, to God, whose face they are come +to seek, and whose grace they are gathered together to beg. Now +this is called praying and praising, to the teaching and edifying +of others, as by the scripture afore named is made appear (1 Cor +14:14-19). But by what word of God the sisters of the respective +churches may set up this way of teaching of one another in their +assemblies, I am ignorant of. + +Third, The Holy Ghost doth particularly insist upon the inability +of women, as to their well managing of the worship now under +consideration, and therefore it ought not to be presumed upon +by them. They are forbidden to teach, yea to speak in the church +of God. And why forbidden, but because of their inability. They +cannot orderly manage that worship to God, that in assemblies is +to be performed before him; I speak now of our ordinary believing +ones, and I know none extraordinary among the churches. They +are not builded to manage such worship, "they are not the image +and glory of God, as the men are" (1 Cor 11:7). They are placed +beneath, and are called the glory of the man. Wherefore they are +weak, and not permitted to perform public worship to God. When our +first mother, who was not attended with those weaknesses, either +sinful or natural, as our women now are, stept out of her place +but to speak a good word for worship, you see how she was baffled, +and befooled therein; she utterly failed in the performance, though +she briskly attempted the thing. Yea she so failed thereabout, that +at one clap she overthrew, not only, as to that, the reputation +of women for ever, but her soul, her husband, and the whole world +besides (Gen 3:1-7). The fallen angel knew what he did when he +made his assault upon the woman. His subtilty told him that the +women was the weaker vessel. He knew also that the man was made +the head in worship, and the keeper of the garden of God. The Lord +God took the man, said unto the man, commanded the man, and made +him keeper of the garden (Gen 2:15-17). Wherefore the management +of worship belonged to him. This, the serpent, as I said, was +aware of. And therefore he comes to the woman, says to the woman, +and deals with the woman about it, and so overcomes the world. +Wherefore it is from this consideration that Paul tells Timothy +that he permitted not a woman to teach, nor to usurp authority +over the man, but to be in silence. But to call the church or parts +thereof together, to perform solemn worship, and in such a call +to exclude or shut out the men, is an usurping of that authority +over them to a high degree. And he renders the reason of this +his prohibition thus, "For Adam was first formed, then Eve, [and +therefore had the headship in worship]. And Adam was not deceived, +but the woman being deceived, was in the transgression" (1 Tim +2:13,14). But again, it should seem, methinks, if women must needs +be managers of worship in assemblies, they should do it, as Eve, +before Adam, in presence of the men: But that I think none will +allow, though that would be the way best to correct miscarriages; +how then should it be thought convenient for them to do it alone. +If children are not thought fit to help to guide the ship with +the mariners, shall they be trusted so much as with a boat at sea +alone. The thing in hand is a parallel case. + +Fourth, If the weightiness of this worship be, as indeed it is, so +great, that the strongest and best able to perform it do usually +come off with blushing, and with repentance for their shortness, +as to the well performance thereof; though they engage therein by +good and lawful authority; what will they do who are much weaker +here, and when, as Eve, they set to it in a way of usurping of +authority, and of their own head and will. To offer strange fire +with incense, which was a type of prayer, you know what it cost +Nadab and Abihu, though men, and the sons of Aaron. [Yet] Mr. K. +cries the sisters, the women, the women's meetings, and the like, +and how they have prevailed with heaven. Poor man, I am sorry for +his weakness, and that he should show that himself is so nunnish[10] +in such a day as this. + +But to return, as all worship in assemblies ought to be performed +with the most exact order and solemnity; so this of prayer with +that, if possible, that is more than all the rest; and therefore +this makes it more heavy still. When men preach they have to do +with men, but when they pray in assemblies they have to do both with +men and with God at once. And I say, if it be so great a matter to +speak to men before God; how great a matter is it to speak to men +and God at once; to God by way of petition, and to men by way of +instruction. But I am persuaded if those most fond of the women's +meetings for prayer were to petition the king for their lives, +they would not set women to be their advocates to him; specially +if the king should declare beforehand by law, that he permitted +not a woman in an open auditory to speak before him. + +There are also many temptations that attend the duty of praying in +assemblies, especially those that are immediately employed therein. +These temptations, they awake, are aware of, are forced to wrestle +with, and greatly to groan under. Wherefore we put not the weak +upon this service; not the weak, though they be men; not they in +the presence of the strong. How then should the weakest of all +be put upon it, and that when together by themselves. Men, though +strong, and though acting by lawful authority in this, are not able, +but with unutterable groans, to do it: how then shall all those +that attempt it without that authority, perform it as acceptable +worship to God? This work, therefore, is as much too heavy for +our women now, as that about which Eve engaged in at first, was +too heavy for her. But, + +Fifth, If this worship may be managed by the sisterhood of the +churches, being congregated together in the absence of their men: +of what signification is it that man is made head of the woman as +well in worship as in nature? (1 Cor 11:3,7). Yea more, why are +the elders of the churches called watchmen, overseers, guides, +teachers, rulers, and the like? If this kind of worship may be +performed, without their conduct and government? (Eze 3:17, 33:7; +Acts 20:28; Eph 4:11; Psa 28:72; Heb 13:17). + +1. Why is man made the head of the woman in worship, in the +worship now under debate, in that worship that is to be performed +in assemblies? And why are the women commanded silence there, if +they may congregate by themselves, and set up and manage worship +there? Worship was ordained before the woman was made, wherefore +the word of God at the first did not immediately come to her, +but to him that was first formed, and made the head in worship +(Gen 2:16-18; 1 Cor 14:35,36). And hence it is that women are so +strictly tied up to this headship; that if they will learn, they +must ask their husbands at home (v 35), not appoint meetings of +their own sex to teach one another. "But what must they do that have +unbelieving ones? and what must they do that have none?" Answer, +Let them attend upon those ordinances that God has appointed for +the building up and perfecting of the body of Christ (Eph 4:11-13), +and learn as the angels do (Eph 3:10; 1 Peer 1:12). + +2. But I say, if they must do as Mr. K. says, they are in duty +bound, to wit, meet by themselves apart from their men, and as so +met, perform this most solemn worship to God: how shall the elders +and overseers, the watchmen, rulers, and guides in worship, perform +their duty to God, and to the church of God, in this, since from +this kind of worship they are quite excluded, and utterly shut +out of doors: unless it be said, that to watch, to oversee, and to +guide, in the matter and manner of performance of this worship in +assemblies, is no part of the watchman or overseer's work; or in +their lawful absence, the work of the principal men of the church. +Nor will the faithful and dutiful overseer leave worship, no, not +in the best part of the congregation assembled to worship, to be +performed by every weak brother, though I believe it might with more +warrant be left to them, than to the strongest among our ordinary +ones of the other sex. + +Also our elders and watchmen covet, if we have unbelievers to +behold, that our worship be performed by the most able. How then +shall it be thought that they should be so silly, to turn a company +of weak women loose to be abused by the fallen angels? Can it +be thought that their congregation, since they have it without a +command, shall fare better among those envious spirits than those +that are lawfully called shall fare before the world? Watchman, +watchman, see to thy duty, look well to the manner of worship that +is to be performed according to thy commission. Trust not Eve, as +Adam did, with worship, and with its defence. Look that all things +be done in worship as becomes thee--a head, both in nature and by +office--and leave not so solemn a part of worship as prayer, in +company, is, and ought to be accounted to be done; thou canst by +no means tell how. Watch in and over all such worship thyself. Be +diligent to know the state of thy flocks, whether they be flocks +of men, or women; and look well to thy herds, and thou shalt +have milk enough, not only for men and babes, but also for the +maintenance and life of thy maidens. So that they need not go with +their pitchers to seek water there where their God has not sent +them (Prov 27:23-27). Besides the shepherds' tents is provision +sufficient for them (Cant 1:8). But, for a conclusion of this, I +will ask this man, If he doth not, by pleading for these women's +meetings, declare, that the women, without their men, are better +able by themselves to maintain divine worship, than the men are +without their elders? forasmuch as he himself will not allow that +the men should always perform worship without his oversight and +inspection, and yet will plead for the women to have such worship +in their congregation, among themselves, excluding for ever the +men therefrom. For, saith he, the Spirit is promised to be given to +them to that very end, that they may meet together to pray apart +without their men. + + +And now for Mr. K.'s arguments, which, as I said, are in number +four. + + +1. We will take the scriptures from them; and, + +2. Then pick the bones of their carcasses. + + +Yet in my taking of the scriptures from his arguments, I will do +it in a way that is most to his advantage, making of each of them +as formidable an objection as I can against myself. + +Objection. + +Miriam took a timbrel in her hand, and went out, and all the +women went out after her, praising God with timbrels and dances +for their deliverances. Therefore the women of the churches of +Christ may appoint meetings of their own, as separate from their +brethren, and then and there perform divine worship, [by] prayer, +in that, their congregation, without their men (Exo 15:20,21). +Answer + +1. Miriam was a prophetess: and, I suppose, that none of our women +will pretend to be such. And though Mr. K. labours to get over +this, by saying that the work of praising was incumbent upon all: +yet by his leave, judgment, and discretion, and a spirit of conduct +suitable to the duty, as we read of, was found among the women in +none but she. Why is it else said, Miriam led them forth; Miriam +the prophetess did it. Another, by Mr. K.'s argument, might have +done it as well. Thus degrades he the prophetess, that he may get +favour with the ordinary women, and prompt them on to a work that +he has a superstitious affection for. + +2. But his assertion is of no weight. The women were not left in +that extraordinary service to the spirit of ordinary believers. +Nor can I count it but crooked dealing to bring in extraordinary +persons, in their extraordinary acts, to prove it lawful for +ordinary persons to do that which is not commanded them. + +3. But though Miriam did go forth, or come out with the women, +yet not from the men, into some remote place in the wilderness to +worship by themselves. She rather went or came out, and the women +followed her from the place by the sea, where now they were, +after Moses, to sing as her sex became her; for she, though an +extraordinary woman, might not make herself an equal with Moses +and Aaron, therefore she came behind in worship, yet with the +body of the people, as it is said, "So Moses brought Israel from +the Red Sea" (Exo 15:22). Women, though prophetesses, must wear +some badge or other of inferiority to those that are prophets +indeed (1 Cor 11:3-9). And I choose to understand that Miriam did +this. (1.) Because the text last mentioned says so. (2.) Because +Miriam, and all the women, did sing with the words of the men, +verse 1 compared with 21. (3.) For that they did sing them after +the men, as taking them from their mouth. For, saith the text, +Miriam answered them, and so handed it down to them of her sex, +saying, "Sing ye to the Lord, for he hath triumphed gloriously" +(vv 1,21). (4.) For that she commanded the women that they should +sing the same song: hence it is called the song of Moses, not of +Miriam (Rev 15:3). (5.) From all which I conclude, that Miriam did +not draw the women away into some such place where neither Moses, +nor Aaron, nor the elders of Israel could see, behold, and observe +their manner of worship. But that she, as her modesty became her, +did lead them out from that place where they were, to sing, and +to dance, and to praise God, after the men. (6.) This scripture +therefore favoureth not this man's opinion, to wit, "That it is the +duty of the women of the churches of Christ to separate themselves +from their brethren, and as so separate, to perform divine worship +by themselves." + +Objection. + +Esther, the queen, performed, with her maidens, this duty of +prayer, without their men: therefore the women of gospel churches +may separate themselves from their brethren, and perform it among +themselves (Esth 4:16). + +Answer. + +1. Esther was in the house of the king's chamberlain, and could not +at this time come to her brethren; No, not to her uncle, Mordecai, +to consult how to prevent an approaching judgment. Yea, Mordecai +and she were fain to speak one to another by Hatach, whom the king +had appointed to attend upon the queen (vv 5-9). So she could by no +means, at that time, have communion with the church. No marvel, +therefore, if she fasted with her maidens alone: for so she +must now do, or not do it at all. But I will here ask this, our +argumentator, whether Esther did count it a burden or a privilege +thus now to be separated form her brethren, and so forced to +perform this work as she did? If a privilege, let him prove it. +If a burden, he has little cause to make use of it to urge that, +her practice then, for a ground to women that are at liberty, to +separate from their brethren to perform such worship by themselves +in their company, without their men. + +2. We do not read that she desired that any of the women that were +at liberty should come from the men to be with her; whence we may +gather, that she preferred their liberty to worship with men, far +beyond a woman's meeting. She counted that too many, by herself +and her maidens, were in such bondage already. + +3. Neither did she attempt to take that unavoidable work upon +herself, but as begging of the men that she might, by their faith +and prayers, be borne up therein; clearly concluding that she +did count such work too hard for women to perform by themselves, +without the help of men (vv 15,16). + +4. Besides this woman's meeting, as Mr. K. would have it, was made +up of none but the queen and her household maids, and with but few +of them; nor will we complain of our honest women when the case +is so that they cannot go out to the church to do this, if they +pray with their maids at home. + +5. But what if Esther did pray with her maids in her closet, +because she could not come out to her brethren. Is it fair to make +the necessity of a woman in bondage a law to women at liberty? This +argument, therefore, is erroneous, and must not have this text to +show it up; we therefore take it away from his words and proceed +to a sight of his next. + +Objection. + +But it is said by the prophet Zecharias, that the Spirit is promised +to be given, in New Testament times, to women, that they may pray +together apart from men (Zech 12:11-13). + +Answer. The text says nothing so, but is greatly abused by this +man. Indeed, it says their wives shall mourn apart, but it saith +not, they shall do so together. Yea, that they shall separate +themselves by the dictate of God, from their brethren, to do so, +is that which this text knows nothing of. Sometimes many may be +together, apart from others; but why Mr. K., to serve his purpose, +should rack and strain this text to justify his woman's meeting, +I see no reason at all. My reason against him is, for that the +look here upon him whom we have pierced, which is to be the cause +of this mourning, is to be by an immediate revelation of the Holy +Ghost, who doth not use to tell before hand when he will so come +down upon us. But such a meeting as Mr. K. intends must be the +product of consultation and time. "I will pour," saith God, "upon +the house of David--the spirit of grace and of supplications: and +then they shall look"; that is, when that spirit so worketh with +them as to enable them so to do. Now, I say, I would know, since +this mourning is to be the effect of this look, and so before one +is aware (Cant 6:12), whether Mr. K. can prove that these women +were to have an item beforehand, when they should have this look. +But as it would be ridiculous thus to conclude, so as ridiculous +is it to think to prove his women's meetings from hence. + +Nor doth the conclusion that he hath made hereupon prove more but +that he is ignorant of the work of the Spirit in this matter, or +that his fondness for the women's meetings hath made him forget +his own experience. For how can one that never had but one such +look upon Jesus Christ, draw such a conclusion from hence. And +that all those women should have this look at the same time, even +all the women of the house of David and of the inhabitants of +Jerusalem, that they might, all of them, by the direction of the +Holy Ghost, separate themselves from their men to hold a woman's +meeting or meetings by themselves for this, is more fictitious than +one would imagine a man should dream. If he says that the women +have a promise to have this look when they please, or that they +are sure to have it because it is entailed to THEIR meeting, for +this seems to come nearest his conclusion: yet what unavoidable +inconveniences will flow therefrom, I leave to any to judge. But +I take this mourning to be according as another of the prophets +says, "They shall be on the mountains like doves of the valleys, +all of them mourning, every one for his iniquity" (Eze 7:16). All +those souls, therefore, that shall be counted worthy to have this +look shall mourn apart, or by themselves, when they have it. For +though a man cannot appoint to himself when he will repent of +his sins, or when the Holy Ghost will work, yet he shall repent +indeed; he shall do it, I say, when HE doth so work, not staying +till another can do so too. And since our own iniquity will then +make us best consider our own case, mourning apart, or every one +for their own iniquity, is most naturally proper thereto. And this +is the mourning that shall be in the house of David, Jerusalem, +the church, both with men and women, at all times when the Holy +Ghost shall help us to look upon him whom we have pierced. Pray +God give Mr. K. and myself more of these looks upon a crucified +Christ, for then we shall understand this and other such like +scriptures otherwise than to draw such incoherent inferences from +them as he doth. + +Objection. + +"Women were wont in gospel times to meet together to pray. Therefore +the women in gospel churches may separate themselves from their +brethren to perform divine worship by themselves without their +men" (Acts 16:13). This is another of his scriptures, brought to +uphold this fancy: But, + +Answer + +1. It is not said that the women of churches met together alone +to pray. But that Paul went down to a river-side where prayer was +wont to be made, and spake unto the women that resorted thither. +It looks therefore most agreeable to the word, to think that there +the law was read by the Jewish priests to the proselyted women +of that city, and that prayer, as was their custom in all such +service, was intermixed therewith. But this is but conjectural. +And yet, for all that, it is better grounded, and hath more reason +on its side, than hath any of this man's arguments for the opinion +of his women's meetings. But, + +2. There was there at that time no gospel church of Christ, nor +before that any gospel ministry, consequently no church obedience. +Should it then be granted, that there were none but women at that +meeting, and that their custom was to meet at that river-side to +pray, it doth not therefore follow, that their practice was to be +a pattern, a rule, a law to women in churches, to separate from +their brethren, to perform divine worship, in their own woman's +congregation without their men. + +3. There was there no gospel believer. Lydia herself, before Paul +came thither, had her heart shut up against the faith of Jesus +Christ; and how a company of strangers to gospel faith, should in +that their doing, be a pattern to the women in churches, a pattern +of Christian worship, I do not understand. + +4. If Paul's call to Philippi had been by the vision of a woman, +or woman's meeting: what an argument would this man have drawn +from thence to have justified his women's meetings? But since +it was by a man, he hath lost an argument thereby. Though he, +notwithstanding, doth adventure to say, that God so approved of +that meeting, as then, and at that time, to take advantage to make +known his mind and will to them concerning Jesus Christ. + +5. And now I am in, since Mr. K. will needs have this scripture +to justify such a practice, I wonder that he so lightly overlooked +Paul's going to that meeting, for thither he went to be sure (Acts +16:13-16). Yea how fairly, to his thinking, might he have pleaded, +that Paul by this act of his, was a great lover, countenancer and +commender of those he calls the women's meetings. Paul went to the +women's meeting at Philippi, therefore it is lawful for the women +of gospel churches to separate from their brethren, and to congregate +by themselves for the performance of some parts of divine worship. +I say how easily might he have said this, and then have popt in +those two verses above quoted, and so have killed the old one? +[11]For the word lies liable to be abused by the ignorance of +men, and it had been better than it is, if this had been the first +time that this man had served it so, for the justification of his +rigid principles; but when men, out of a fond conceit of their own +abilities, or of prejudice to them that contradict their errors, +are tempted to shew their folly, they will not want an opportunity +from false glosses put upon the text, to do it. + +6. But Paul went to that company to preach Christ's gospel to +them, not for that they merited his coming, but of the grace of +God, as also did Peter and John, when at the hour of prayer they +went up into the temple, and Paul into the synagogue at Antioch +(Acts 3:1-3, 13:14-16). But as fairly might this man have urged, +that the healing of the lame man that lay at that time at the +gate of the temple, and the conversion of them by Paul at Antioch, +was by the procurement of the prayers of the sisters and by their +reading of the law in that synagogue at Antioch, as to argue as +he has done, that God was so well pleased, or so well approved +of that woman's meeting as he feigns it at Philippi, as to send, +&c. to them his minister. + +7. But again, that this woman's meeting should be so deserving, +and that while they were without the faith of Christ, as to procure +a gospel minister to be sent unto them, that Christ might to them +be made known, and yet that so few of them should be converted +to the faith, seems a greater paradox to me. For we read not that +one of the women then, or of them of the town, that did use to go +to that meeting (for Lydia was of Thyatira), was ever converted +to Christ; brethren we read of several, but we hear not of any one +more of those women (v 40). But Lydia worshipped God, therefore +her practice might prevail. Although it is said she worshipped +God, yet she was but a proselyte, as those Acts 13 were, and +knew no more of Christ than the eunuch did (Acts 8). But hold, +she had faith, will that make all practice acceptable; yea, law +and commandment to others, and the work of those that have none, +meritorious? But we must touch upon these things anon. + +Objection. + +"But (saith Mr. K.) Malachi 3:16 doth countenance these meetings." + +Answer. + +Not at all; though Mr. K. has pleased to change a term in the text, +to make it speak his mind; for he has put out thought, and put in +call; but all will not do his work; for when he has done what he +can, it will be difficult to make that scripture say, It is the +duty of women in gospel churches to separate from their brethren, +to perform divine worship among themselves. + + +Objection. + +"But Jude 20 doth justify these meetings, except," saith he, "any +will say, women are not to be built up in their most holy faith." + +Answer. + +How fain would the man lay hold on something, only he wants divine +help, that is, the word of God, to bottom his things upon. But +doth the apostle here at all treat of the women and their meetings, +or are they only the beloved; and to be built up, &c. speaks he +not there to the church, which consisteth of men and women? and +are not men the more noble part in all the churches of Christ? +But can women no other way be built up in their most holy faith, +but by meetings of their own without their men? But, Building up +YOURSELVES, I suppose is the thing he holds by. But cannot the +church, and every woman in it, build up themselves without their +woman's meetings? wherefore have they the word, their closet, and +the grace of meditation, but to build up themselves withal? He +saith not, "Build up one another," but if he had, it might well +have been done without a woman's meeting. But anything to save a +drowning man. This text then is written to the church of Christ, +by which it is exhorted to faith and prayer; but it speaks not a +word of a woman's meeting, and therefore it is fooling with the +word to suggest it. I cannot therefore, while I see this impertinent +dealing, but think our argumentator dotes, or takes upon him to +be a head of those he thinks to rule over. The woman's letter to +me also seems to import the same, when they say, "Mr. K. would +desire to know what objections you have against it (his arguments), +and he is ready to give his further advice." + + +Thus having taken from his arguments those holy words of God which +he has abused, to make them stand; I come next to the arguments +themselves, and intend to pick their bones for the crows. + +1stly, + +He saith, "That the same spirit that was in Miriam, is also in +all God's servants for the same end, both to pray for mercies we +stand in need of, and to praise God for mercies received." + +Answer. + +1. But the question is, whether Miriam did, as she led out the +women to dance, act only as an ordinary saint. And if you evade +this, you choose the tongue of the crafty, and use the words of +deceit; for she managed that work as she was "Miriam the prophetess"; +and in your next, pray tell your women so. + +2. But as Miriam the prophetess, she did not lead the women from +their men, to worship in some place remote by themselves, as we +have shewed before. + +2dly, He saith, "That God hath promised to pour out his Spirit +in gospel times to that very end, that women might pray together +apart from men." + +Answer. + +1. Not mentioning again what was said before: I add, if by men, +he means the brethren, the prophet will not be his voucher, for he +neither saith nor intimates such a thing. + +2. And how far short this saying is, of making of God and his holy +prophet, the author of schism in worship, and an encouragement +unto schism therein, it is best in time that he looks to it. For +if they may withdraw to do thus at one time, they may withdraw to +do thus at another. And if the Spirit is given to them to this very +end, that they may go by themselves from the church, to perform +this divine worship at one time, they may, for what bounds this +man has set them, go by themselves to do thus always. But, as I +said, the whole of this proposition being false, the error is still +the greater. + +3dly, + +"God," saith he, "hath so well approved of women meeting together +to pray in gospel times, as then, and at that time, to take occasion +to make known his mind and will to them concerning Jesus Christ" +(Acts 16:13). + +Answer. + +Let the reader consider what was said before, and now it follows; +if this assertion be true, then the popish doctrine of merit is +good, yea the worst sort of it, which is, works done before faith. +For that we read of none of these women save Lydia feared or +worshipped God; and yet saith he, God so approved of that meeting +as then, and at that time, to send them his gospel, which is one +of the richest blessings; nor will it help to lay Cornelius, now +in my way, for the deservings here were, for ought we read, of +women that feared not God. Here Lydia only bare that character; +it is said SHE worshipped God, but she was not all the women. +But Mr. K. saith thus of them all. I know also there was faith in +some in Messias to come, though when he came, they knew not his +person; but this is not the case neither; these women, who held +up as he feigned, this meeting, were not as we read of, of this +people. + +4thly, + +He said, "That Esther and her maids fasted and prayed, and the +Lord gave a gracious return, or answer and deliverance." That is, +to the church, that then was under the rage of Haman. + +Answer. + +Let the reader remember what was said before, and now I ask this +man, + +1. Whether Mordecai and the good men then did not pray and fast +as well as she? And if so, Whether they might not obtain at least, +some little of the mercy, as well as those women? If so, + +2. Whether Mr. K., in applying the deliverance of this people to +the prayer of the queen and her maids, for he lays it only there, +be not deceitfully arguing, and do not tend to puff up that sex, +to their hurt and damage! Yea whether it doth not tend to make +them unruly and headstrong? But if they be more gently inclined +to obedience, no thanks to Mr. K. + +3. And if I should ask Mr. K. who gave him authority to attribute +thus the deliverance of this people, to who and what prayers he +please, I suppose it would not be easy for him to answer. The text +saith not that the prayers of these women procured the blessing. +But Mr. K. hath here a woman's meeting to vindicate, and therefore +it is that he is thus out in his mind. Prayers were heard and the +church was delivered. And I doubt not but that these good women +had hand and heart in the work. But should all be admitted that +Mr. K. hath said as to this also, yet this scripture, as hath +already been proved, will not justify his woman's meeting. + +5thly, + +"He makes his appeal to the women, if they have not obtained, by +their prayers in these their meetings, many blessed returns of +prayer from God, both to themselves and the church of God." + +Answer. + +I count this no whit better than the very worst of his paper, for +besides the silliness of his appeal, by which he makes these good +women to be judges in their own cause, his words have a direct +tendency in them to puff them up to their destruction. I have wondered +sometimes, to see when something extraordinary hath happened to +the church of God for good, that a few women meeting together to +pray, should be possessed with a conceit, that they fetched the +benefit down from heaven, when perhaps ten thousand men in the +land prayed for the mercy as hard as they. Yea I have observed, +that though the things bestowed, were not so much as thought of +by them, yet they have been apt to conclude that their meeting +together has done it. But poor women, you are to be pitied; your +tempter is to bear the blame, to wit, this man and his fellows. + +I come now to some objections that may yet be thought on: and will +speak a word to them. + +Objection. + +It is said, "Where two or three are gathered together in my name, +there am I in the midst of them" (matt 18:20). + +Answer. + +To gather together in Christ's name, is to gather together by his +authority; That is, by his law and commandment (Acts 4:17,18,30, +5:28,40; Col 3:17). But we have no law of Christ, nor commandment, +that the women of this or that church, should separate themselves +from their brethren, to maintain meetings among themselves, for the +performing of divine worship: and therefore such meetings cannot +be in his name; that is, by his authority, law, and commandment; +and so ought not to be at all. + +Objection. + +"But women may, if sent for by them of their own sex, come to see +them when they are sick, and when so come together, pray in that +assembly before they part." + +Answer. + +The law of Christ is, "Is any sick among you? let him [and the +woman is included in the man] call for the elders of the church; +and let them pray over him," &c. And to this injunction there is a +threefold promise made. (1.) "And the prayer of faith shall save +the sick." (2.) "And the Lord shall raise him up." (3.) "And if he +have committed sins, they shall be forgiven him" (John 5:14,15). +And considering, that this advice is seconded with so much grace: +I think it best in all such cases, as in all other, to make the +word of God our rule. + +Objection. + +"But women have sometimes cases, which modesty will not admit +should be made known to men, what must they do then?" + +Answer. + +Their husbands and they are one flesh, and are no more to be +accounted two. Let them tell their grief to them. Thus Rachel asked +children of her husband, and went not to a nest of women to make +her complaint to them (Gen 30:1). Or let them betake themselves to +their closets, with Rebecca (Gen 25:20-23). Or if they be in the +assembly of the saints, let them pray in their hearts, with Hannah. +And if their petition be lawful, I doubt not but they may be heard +(1 Sam 1:13). + +Our author, perhaps, will say, I have not spoken to his question; +which was, "Whether women, fearing God, may meet to pray together? +And whether it be lawful for them so to do?" + +But I answer, I have: with respect to all such godly women as are +in the churches of the saints (1 Cor 14:33-35 compared with vv +15-17). And when he has told us, that his question respected only +those out of churches, then will I confess that I did mistake him. +Yet he will get nothing thereby, forasmuch as his question, to be +sure, intends those in special. Also his arguments are for the +justifying of that their practice. Now the reason why I waved the +form of his question, was, because it was both scanty and lean of +words, as to the matter of the controversy in hand: also I thought +it best to make it more ample, and distinct, for the edification +of our reader. And if after all, Mr. K. is not pleased at what +I have done, let him take up the question, and answer it better. +The man perhaps may fly to the case of utter necessity, and so +bring forth another question, to wit, whether, if the men of a +church should all die, be murdered, or cast into prison: the women +of that church may not meet together to pray? And whether it be +not lawful for them so to do? But when he produceth a necessity +for the putting of such a question, and then shall put it to me; +I will, as God shall help me, give him an answer thereto. + +But, may some say, Our women in this do not what they do of their +own heads, they are allowed to do what they do by the church. + +I answer, No church allowance is a foundation sufficient to justify +that which is neither commanded nor allowed by the word. Besides, +who knows not, that have their eyes in their heads, what already +has, and what further may, come into the churches, at such a gap +as this. And now to give the reader a cautionary conclusion. + +Caution 1. + +Take heed of letting the name, or good show of a thing, beget in +thy heart a religious reverence of that thing; but look to the word +for thy bottom,[12] for it is the word that authorizeth, whatever +may be done with warrant in worship to God; without the word +things are of human invention, of what splendour or beauty soever +they may appear to be. Without doubt the Friars and Nuns, and +their religious orders, were of a good intent at first, as also +compulsive vows of chastity, single life, and the like. But they +were all without the word, and therefore, as their bottom wanted +divine authority, so the practice wanted sanctity by the Holy +Ghost. The word prayer is, of itself, in appearance so holy, that +he forthwith seems to be a devil that forbids it. And yet we find +that prayers have been out of joint, and disorderly used; and +therefore may by one, without incurring the danger of damnation, +be called into question; and if found without order by him, he may +labour to set them in joint again (Matt 6:5-8, 23:14; James 4:3). + +I am not of the number of them that say, "What profit should we +have if we pray unto God?" (Job 21:15). But finding no good footing +in the word for that kind of service we have treated about above, +and knowing that error and human inventions in religion will not +offer themselves, but with wiped lips, and a countenance as demure +as may be, and also being persuaded that this opinion of Mr. +K. is vagrant, yea a mere alien as to the scriptures, I being an +officer, have apprehended it, and put it in the stocks, and there +will keep it, till I see by what authority it has leave to pass +and repass as it lists, among the godly in this land. + +Caution 2. + +Yet by all that I have said, I never meant to intimate in the least, +but that believing women are saints as well as men: and members +of the body of Christ. And I will add, that as they, and we, +are united to Christ, and made members of his mystical body, the +fulness of him that fills all in all, so there is no superiority, +as I know of, but we are all one in Christ. For, the man is not +without the woman, nor "the woman without the man, in the Lord," +(1 Cor 11:11) nor are we counted "as male or female" in him (Gal +3:28; Eph 1:23). Only we must observe that this is spoken of that +church which is his true mystical body, and not of every particular +congregation of professing Christians. The churches of Christ here +and there are also called his body. But no church here, though +never so famous, must be taken for that of which mention was made +afore. [13]As Christ then has a body mystical, which is called +his members, his flesh, and his bones (Eph 5:30), so he has a body +politic, congregations modelled by the skill that his ministers have +in his word, for the bearing up of his name, and the preserving of +his glory in the world against Antichrist. In this church, order +and discipline, for the nourishing up of the true mystical body +of Christ, has been placed from the foundation of the world. +Wherefore in this, laws, and statutes, and government, is to be +looked after, and given heed unto, for the edification of that +which is to arrive at last to a perfect man: to the measure of +the stature of the fulness of Christ (1 Cor 12:27-30; Eph 4:11-13). + +Now, where there is order and government by laws and statutes, +there must, of necessity, be also a distinction of sex, degrees, +and age. Yea, offices and officers must also be there, for our +furtherance and joy of faith. From which government and rule our +ordinary women are excluded by Paul; nor should it, since it is +done by the wisdom of God, be any offence unto them. + +In this church there are ofttimes many hypocrites, and formal +professors, and heresies, "That they which are approved may be made +manifest" (1 Cor 11:19). These therefore being there, and being +suffered to act as they many times do, provoke the truly godly +to contend with them by the word; for that these hypocrites, and +formal professors, naturally incline to a denial of the power of +godliness, and to set up forms of their own in the stead thereof +(Mar 7:6-9; 2 Tim 3:5). + +And this is done for the sake and for the good of those that are the +true members of the body of Christ, and that are to arrive at his +haven of rest: from whom those others at last shall be purged, and +with them, all their things that offend. "Then shall the righteous +shine forth as the sun in the kingdom of their Father. Who hath +ears to hear let him hear" (Matt 13:43). + +This church, that thus consisteth of all righteous, that are so in +God's account: they are to have a house in heaven, and to be for +God's habitation there. Who, then, shall be governed by their head +without those officers and laws that are necessary here. And both +at last shall be subject to him, that sometime did put all things +under Christ, that God may be all in all (John 14:1-3; Eph 2:21; +1 Cor 15:23-27). Wherefore, my beloved sisters, this inferiority +of yours will last but a little while. When the day of God's salvation +is come, to wit, when our Lord shall descend from heaven, with a +shout, with the voice of the archangel, and the trump of God, these +distinctions of sexes shall be laid aside, and every pot shall be +filled to the brim. For with a notwithstanding you shall be saved, +and be gathered up to that state of felicity if you continue in +faith, and charity, and holiness, with sobriety (1 Tim 2:15). + +Caution 3. + +I doubt not at all of the lawfulness of women's praying, and that, +both in private and public: only when they pray publicly, they +should not separate from, but join with the church in that work. +They should also not be the mouth of the assembly, but in heart, +desires, groans, and tears, they should go along with the men. In +their closets they are at liberty to speak unto their God, who can +bear with, and pity them with us; and pardon all our weakness for +the sake of Jesus Christ. + +And here I will take an occasion to say, there may be a twofold +miscarriage in prayer, one in doctrine, the other in the frame +of the heart. All are too much subject to the last, women [more +easily] to the first. And for this cause it is, at least so I think, +that women are not permitted to teach, nor speak in assemblies, for +divine worship, but to be and to learn in silence (1 Cor 14:33-35, +15:33). For he that faileth as to the frame of his spirit, hurteth +only himself: but he that faileth in doctrine corrupteth them that +stand by. Let the women be alone with Rebecca in the closet; or, +if in company, let her, with Hannah, speak to herself and to God; +and not doubt, but if she be humble, and keep within compass, she +shall be a sharer with her brethren in the mercy. + +Caution 4. + +Nor are women, by what I have said, debarred from any work or +employ, unto which they are enjoined by the word. They have often +been called forth to be God's witnesses, and have borne famous +testimony for him against the sons of the sorceress and the +whore.[14] I remember many of them with comfort, even of these +eminent daughters of Sarah, whose daughters you also are, so long +as you do well, and are not afraid with any amazement (1 Peter +3:1-6). What by the word of God, you are called unto, what by the +word is enjoined you do; and the Lord be with you. + +But this of the women's meetings; since, indeed, there is nothing +for its countenance in the word, and since the calling together +of assemblies for worship is an act of power, and belongeth to +the church, elders, or chief men of the same: let me intreat you +to be content, to be under subjection and obedience, as also saith +the law. We hold that it is God's word that we are to look to, as +to all things pertaining to worship, because it is the word that +authorizeth and sanctifieth what we do. + +Caution 5. + +WOMEN! They are an ornament in the church of God on earth, as the +ANGELS are in the church in heaven. Betwixt whom also there is +some comparison, for they cover their faces in acts of worship +(Isa 6:2; 1 Cor 11:10). But as the angels in heaven are not Christ, +and so not admitted to the mercy-seat to speak to God, so neither +are women on earth, [but] the man; who is to worship with open +face before him, and to be the mouth in prayer for the rest. As the +angels then cry, Holy, Holy, Holy, with faces covered in heaven: +So let the women, cry, Holy, Holy, Holy, with their faces covered +on earth: Yea, thus they should do, because of the angels. "For +this cause ought the woman to have power," that is a covering, "on +her head, because of the angels" (1 Cor 11:10). Not only because +the angels are present, but because women and angels, as to their +worship, in their respective places, have a semblance. For the +angels are inferior to the great man Christ, who is in heaven; +and the woman is inferior to the man, that truly worships God in +the church on earth. + +Methinks, holy and beloved sisters, you should be content to wear +this power, or badge of your inferiority, since the cause thereof +arose at first from yourselves. It was the woman that at first +the serpent made use of, and by whom he then overthrew the world: +wherefore the women, to the world's end, must wear tokens of her +underlingship in all matters of worship. To say nothing of that +which she cannot shake off, to wit, her pains and sorrows in +child-bearing, which God has riveted to her nature, there is her +silence, and shame, and a covering for her face, in token of it, +which she ought to be exercised with, whenever the church comes +together to worship (Gen 3:16; 1 Tim 2:15; 1 Cor 11:13; 1 Tim 2:9). + +Do you think that God gave the woman her hair, that she might deck +herself, and set off her fleshly beauty therewith? It was given +her to cover her face with, in token of shame and silence, for that +by the woman sin came into the world (1 Tim 2:9). And perhaps the +reason why the angels cover their faces when they cry, Holy, Holy, +Holy, in heaven, is to shew that they still bear in mind, with a +kind of abhorrence, the remembrance of their fellows falling from +thence. Modesty, and shame-facedness, becomes women at all times, +especially in times of public worship, and the more of this is +mixed with their grace and personage, the more beautiful they are +both to God and men. But why must the women have shame-facedness, +since they live honestly as the men? I answer, In remembrance of +the fall of Eve, and to that the apostle applies it. For a woman, +necessity has no law, to shave her head, and to look with open +face in worship, as if she could be a leader there, is so far from +doing that which becomes her, that it declares her to have forgot +what God would have her for ever with shame remember. + +Caution 6. + +In what I have said about the women's meetings, I have not at all +concerned myself about those women, that have been extraordinary +ones, such as Miriam, Deborah, Huldah, Anna, or the rest, as the +daughters of Philip the evangelist, Priscilla, the women that +Paul said laboured with him in the gospel, or such like; for they +might teach, prophecy, and had power to call the people together +so to do. Though this I must say concerning them, they ought to, +and did, notwithstanding so high a calling, still bear about with +them the badge of their inferiority to them that were prophets +indeed. And hence it is said, under pain of being guilty of disorder, +that if they prayed in the church, or prophesied there, with their +head uncovered, they then dishonoured their head (1 Cor 11:5). + +The prophetesses were below the prophets, and their covering for +their heads was to be worn in token thereof, and perhaps it was +for want of regard to this order, that when Miriam began to perk it +[15] before Moses, that God covered her face with a leprous-scab +(Num 12:10). Hence these women, when prophets were present, did +use to lie still as to acts of power, and leave that to be put +forth by them that were higher than they. And even Miriam herself, +though she was one indeed, yet she came always behind, not only in +name but worship, unless when she was in her own disorders (Num +12:1). + +And it is worth your farther noting, that when God tells Israel +that they should take heed in the plague of leprosy, that they +diligently observed to do what the priest and Levites taught them, +that he conjoins with that exhortation, that they should "remember +what God did unto Miriam by the way" (Deut 24:8,9). Intimating surely +that they should not give heed to women, that would be perking +up in matters of worshipping God. Much less should we invest them +with power to call congregations of their own, there to perform +worship without their men. + +Yet, will I say, notwithstanding all this, that if any of these high +women had, but we never read that they did, separate themselves, and +others of their own sex with them, apart to worship by themselves: +or if they had given out commandment so to do, and had joined God's +name to that commandment, I should have freely consented that our +women should do so too, when led out, and conducted in worship, +by so extraordinary a one. Yea more, If any of these high women +had given it out for law, that the women of the churches in New +Testament times, ought to separate themselves from their men, and +as so separate, perform divine worship among themselves: I should +have subscribed thereto. But finding nothing like this in the +word of God, for the sanctifying of such a practice: and seeing +so many scriptures wrested out of their place to justify so fond +a conceit: and all this done by a man of conceit, and of one that, +as his sisters say, expects my answer: I found myself engaged to +say something for the suppressing of this his opinion. + +But to return to the good women in the churches, and to make up +my discourse with them. + +First, These meetings of yours, honourable women, wherein you +attempt to perform divine worship by yourselves, without your +men, not having the authority of the word to sanctify them, will +be found will-worship, in the day when you, as to that, shall +be measured with that golden reed, the law of God. And "who hath +required this at your hand?" may put you to your shifts for an +answer, notwithstanding all Mr. K. has said to uphold you (Isa +1:12; Rev 11:1). + +Secondly, These meetings of yours need not be; there are elders +or brethren in all churches, to call to, and manage this worship +of God, in the world: if you abide in your subjection and worship +as you are commanded. + +Thirdly, These meetings of yours, instead of being an ornament +to the church in which you are, are a shame and blemish to those +churches. For they manifest the unruliness of such women, or that +the church wants skill to govern them (1 Cor 14:23). Have you not +"in your flock a male?" (Mal 1:14). + +Fourthly, Suppose your meetings in some cases were lawful, yet +since by the brethren they may be managed better, you and your +meetings ought to give place. That the church together, and the +brethren, as the mouth to God, are capable of managing this solemn +worship best: consider--1. The gifts for all such service are most +to be found in the elders and leading men in the church: and not +in the women thereof. 2. The spirit for conduct and government in +that worship, is not in the women, but in the men. 3. The men are +admitted in such worship, to stand with open face before God, a +token of much admittance to liberty and boldness with God, a thing +denied to the women (1 Cor 11:4,5). 4. For that when meetings +for prayers are commanded, the men, to be the mouth to God, are +mentioned, but not in ordinary women, in all the Scriptures. Where +the women and children, and them that suck the breasts are called, +with the bride and bridegroom, and the whole land, to mourn: yet +the ministers, and elders, and chiefest of the brethren, are they, +and they only, that are bid to say, "Spare thy people, O Lord! and +give not thine heritage to reproach" (Joel 1:13,14, 2:15-17). 5. +The word for encouragement to pray believingly in assemblies is +given to men. And it is the word that makes, and that sanctifies +an ordinance of God: men, therefore, in all assemblies for worship, +should be they that should manage it, and let others join in their +places. + +Objection. + +But the women is included in the man, for the same word signifies +both. + +Answer. + +1. If the woman is included here, let her not exclude the man. But +the man is [by them] excluded: The man is excluded by this woman's +meeting from worship; from worship, though he be the head in +worship over the women, and by God's ordinance appointed to manage +it, and this is an excluding of the worst complexion (1 Cor 11:3). + +2. Though the woman is included, when the man sometimes is named, +yet the man is not excluded, when himself as chief is named. But +to cut him off from being the chief in all assemblies for worship, +is to exclude him, and that when he for that in chief is named. + +3. The woman is included when the man is named, yet but in her +place, and if she worships in assemblies, her part is to hold her +tongue, to learn in silence; and if she speaks, she must do it, I +mean as to worship, in her heart to God. + +4. Nor, do I think, that any woman that is holy and humble, will +take offence at what I have said; for I have not in anything sought +to degrade them, or to take from them what either nature or grace, +or an appointment of God hath invested them with: but have laboured +to keep them in their place. And doubtless to abide where God has +put us, is that which not only highly concerns us, but that, which +becomes us best. Sisters, I have said what I have said to set you +right, and to prevent your attempting to do things in such sort +unto which you are not appointed. Remember what God did to Miriam, +and be afraid. + + +Be as often in your closets as you will; the oftener there the +better. This is your duty, this is your privilege: this place is +sanctified to you for service by the holy Word of God. Here you +may be, and not make ordinances interfere, and not presume upon +the power of your superiors, and not thrust out your brethren, nor +put them behind your backs in worship. + +Be also as often as possibly you can, in worship, when the church, +or parts thereof, are assembled for that end, according to God's +appointment. And when you are there, join with heart and soul with +your brethren in all holy petitions to God. Let the men in prayer +be the mouth to God, and the women list after with groans and +desires. Let the men stand with open face in this worship, for that +they are the image and glory of God, and let the women be clothed +in modest apparel, with shame-facedness, in token of the remembrance +of what has been touched afore. + +When women keep their places, and men manage their worshipping of +God as they should, we shall have better days for the church of +God, in the world (Jer 29:10-14). Women are not to be blamed for +that they are forward to pray to God, only let them know their +bounds; and I wish that idleness in men be not the cause of their +putting their good women upon this work. Surely they that can +scarce tie their shoes, and their garters, before they arrive +at the tavern, or get to the coffee-house door in a morning, can +scarce spare time to be a while in their closets with God. Morning +closet-prayers are now, by most London professors, thrown away; +and what kind of ones they make at night, God doth know, and their +conscience, when awake, will know; however I have cause, as to +this, to look at home: And God mend me and all his servants about +it, and wherein we else are out. + +I have done, after I have said, that there are some other things, +concerning women, touching which, when I have an opportunity, I may +also give my judgment. But at present, I intreat that these lines +be taken in good part, for I seek edification, not contention. + + +FOOTNOTES: + +[1] "Breach Repaired," a defence of singing in public worship, then +newly and partially introduced. 1700, p. 2. + +[2] Distinguishing Practices of Friends, p. 280-1. + +[3] P. 495. + +[4] P. 509. + +[5] Sketch of Friends' Discipline, p. 35. + +[6] Probably a female branch of the family of John or Samuel Fenn, +hatters at Bedford, who, in 1670, were cruelly persecuted for +suffering a meeting for religious worship to take place in the +house of John Fenn. Not only all their stock of hats, materials, +and tools, but the whole of their household furniture was seized +and carried off to satisfy ruinous fines. One John Bardolf was +also cruelly persecuted for Christ's sake at the same time.--Vide +Narrative of Arbitrary Proceedings at Bedford, 4to, 1670, in the +editor's possession. + +[7] In times of such severe trial and suffering to our pilgrim +forefathers, they knew the value of prayer; and at the risk of +property, liberty, and even life, held frequent meetings to implore +their God and Father to mitigate their sufferings, and to have +mercy upon their cruel persecutors. Not only working tools and +stock, but commonly all the furniture, was taken from the Christians, +while their ministers and members, both men and women, were +imprisoned in miserable jails. One of these, Mr. Robert Kalder, +dying, was buried in the churchyard; but those furious bigots +dug up his naked body, and dragged it to the gates of his former +residence, leaving it there, a frightful spectacle to his widow +and family. They had meetings for prayer; and how does it become +their descendants in the faith to have days of thanksgiving and +nights of praise?--See Broadmead Records and Crosby's History of +Baptists, vol. ii., p. 240.--Ed. + +[8] "Syllogism," a form of reasoning, consisting of three propositions, +having this property; that the conclusion necessarily follows from +the two premises: so that if the first and second be granted, the +conclusion must be granted in like manner. No wonder that Bunyan +neither understood nor was awed by this hard word. Armed with holy +Writ, he goes to work "to pick the bones of the syllogism."--Ed. + +[9] Much stress was, and is now, laid in many churches upon the +necessity of all persons, before praying or preaching in public, +being guided by the opinion of the church. The taking advice in +so important a step must be proper; but any pledge to abide by +it, contrary to the conscientious conviction of the individual, +would be a violation of the duty of private judgment. If in their +ministrations they were false or foolish, the church must exercise +discipline; but if they became useful, surely no objection could +be urged as to the validity of their call to the ministry, because +the church had not been first consulted or had advised them not to +proceed. The desire--the ability, by sound views of divine truth, +and a happy way of illustrating and enforcing them--with the +opportunity of so doing, is the divine call to this holy work.--Ed. + +[10] "So nunnish," a singular mode of expression, alluding to the +nuns being separated from the world, and shut up by themselves. +They were not permitted to exercise the priestly office. Father +confessors and chaplains were appointed for these duties.--Ed. + +[11] To have said that the spirit of divination, which was cast out, +was so far killed by virtue of a female prayer meeting, would have +been as true as to have said, that these meetings were limited to +females only.--Ed. + +[12] "Bottom," or foundation. + +[13] A dangerous error, originating in the sectarian pride of +Antichrist, prevails to a very great extent. It is that some one +visible church, or set of united churches, is the mystical body +of Christ, and entitled to be called THECHURCHEvery congregation +of pious men and women, united together in the faith, is a church +of Christ. But THE church comprises all the saints of God who ever +lived--live now, or will live on the earth; until their number is +completed, and this creation shall give place to the new heavens +and the new earth. Every church is as distinct as it is equal; whether +it meet at Corinth, Rome, or Ephesus, at London or Edinburgh. Be +it Episcopalian, Independent, Presbyterian, Baptist, or a church +of the Society of Friends; each is entitled, according to the New +Testament, to equal honour and privilege.--Ed. + +[14] The usual appellations of Popery.--Ed. + +[15] "To perk it," to hold up her head with affected superiority +or spiritual pride.--Ed. + +*** + +INSTRUCTION FOR THE IGNORANT: + +BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH +REIGNS BOTH IN YOUNG AND OLD. + +PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED +TO THE CAPACITY OF THE WEAKEST. + +'My people are destroyed for lack of knowledge.'--Hosea 4:6 + + +ADVERTISEMENT BY THE EDITOR. + +This little catechism is upon a plan perfectly new and unique. +It was first published as a pocket volume in 1675, and has been +republished in every collection of the author's works; and recently +in a separate tract. The earliest edition that has been discovered +bears the date of 1691; from which our copy has been prepared for +the press. This is the first book of this class that was composed +upon the broad basis of Christianity, perfectly free from sectarian +bias or peculiarity. It is an exhibition of scriptural truths, +before which error falls without the trouble of pulling it down. +It is in the world, like the ark of God in the temple of Dagon. It +is alike admirably calculated to convey the most important truths +to the inmates of a palace or of a workhouse,--to the young or +to the aged,--to the ignorant Roman Catholic, or to the equally +ignorant Protestant. Its broad catholicity is its distinguishing +excellence. In the separate communions included within the general +church of Christ are various, and in many respects, inestimable +compendiums of Christian truth, arranged for the catechetical +instruction of the young and ignorant; but it cannot be denied +that these, one and all, exhibit some marks of sectarian feeling +and dogmatic teaching in the details that relate to the special +views which each communion takes of certain scriptural doctrines. +The reason why this should be the case is very obvious: there +would be no differences of opinion amongst Christians except +from conviction that these differences are essential, and such +conviction naturally leads to these points of disagreement being +(may we not say?) rather too obtrusively enforced as part and +portion of a saving belief. All Bunyan's efforts were to awaken +sinners to a sense of their degradation, misery, and danger, and +to direct them to the only refuge from the wrath to come--the hope +set before them in the gospel; and then leaving the pious convert +to the guidance of his Bible in forming his connections in the +pilgrimage of life. Bunyan is solemnly in earnest; his desire is, +that poor sinners should be relieved from ignorance, darkness, +and destruction, and be introduced into the glorious liberty of +the sons of God. May his impressive injunction be indelibly fixed +upon our souls, 'To read, ponder over, and receive the wholesome +medicine as we shall answer in the day of the terrible judgment.'--GEO. +OFFOR. + +TO THE CHURCH OF CHRIST IN AND ABOUT BEDFORD, WALKING IN THE +FAITH AND FELLOWSHIP OF THE GOSPEL, YOUR AFFECTIONATE BROTHER AND +COMPANION IN THE KINGDOM AND PATIENCE OF JESUS CHRIST, WISHETH +ALL GRACE AND MERCY BY JESUS CHRIST. AMEN. + +Holy and beloved, + +Although I have designed this little treatise for public and common +benefit, yet considering that I am to you a debtor not only in +common charity; but by reason of special bonds which the Lord hath +laid upon me to you-ward, I could do no less, being driven from +you in presence, not affection, but first present you with this +little book; not for that you are wanting in the things contained +herein, but to put you again in remembrance of first things, and +to give you occasion to present something to your carnal relations, +that may be, if God will, for their awakening and conversion: +accept it therefore as a token of my christian remembrance of you. + +Next I present it to all those unconverted, old and young, who +have been at any time under my preaching, and yet remain in their +sins:[1] and I entreat them also that they receive it as a token +of my love to their immortal souls; yea, I charge them as they +will answer it in the day of terrible judgment, that they read, +ponder over, and receive this wholesome medicine prepared for +them. Now the God of blessing bless it to the awakening of many +sinners, and the salvation of their souls by faith in Jesus Christ. +Amen. + +Yours, to serve you by my ministry, when I can,[2] to your edification +and consolation, + +JOHN BUNYAN. + + + + +INSTRUCTION FOR THE IGNORANT + +Quest. How many gods are there?--Answ. To the Christians there is +but one God, the Father of whom are all things, and we of him (1 +Cor 8:6). + +Q. Why is not the God of the Christians the God of them that are +no Christians?--A. He is their maker and preserver; but they have +not chosen him to be their God (Acts 17:24; Psa 36:6; Ju 10:14). + +Q. Are there then other gods besides the God of the Christians?--A. +There is none other true God but HE; but because they want the +grace of Christians, therefore they choose not him, but such gods +as will suit with and countenance their lusts (John 8:44). + +Q. What gods are they that countenance the lusts of wicked men?--A. +The devil, who is the god of this world; the belly, that god of +gluttons, drunkards, and riotous persons; and idle pleasures and +vanities, which are, for the most part, the gods of the youth +(Job 8:4; 2 Cor 4:4; Phil 3:19; Exo 32:6; 1 Cor 10:7; 2 Tim 2:2; +1 John 5:21). + +Q. Who is a Christian?--A. One that is born again, a new creature; +one that sits at Jesus' feet to hear his word; one that hath his +heart purified and sanctified by faith,[3] which is in Christ +(John 3:3,5,7; Acts 11:24, 15:9, 26:18; 2 Cor 5:17). + +Q. How do you distinguish the God of the Christians from the gods +of other people?--A. He is a Spirit (John 4:24). + +Q. Is there no other spirit but the true God?--A. Yes, there are +many spirits (1 John 4:1). + +Q. What spirits are they?--A. The good angels are spirits; the bad +angels are spirits; and the souls of men are spirits (Heb 1:7,14; +1 Kings 22:21,22; Rev 16:13,14; Acts 7:59; Heb 12:23). + +Q. How then is the true God distinguished from other spirits?--A. +Thus: No Spirit is eternal but HE, no Spirit is almighty but HE, +no Spirit is incomprehensible and unsearchable but HE: HE is also +most merciful, most just, most holy (Deut 33:27; Gen 17:1; Psa +145:3; Micah 7:18; Job 34:17; 1 Sam 2:2). + +Q. Is this God, being a Spirit, to be known?--A. Yes, and that by +his works of creation, by his providences, by the judgments that +he executeth, and by his word. + +Q. Do you understand him by the works of creation?--A. 'The heavens +declare the glory of God; and the firmament sheweth his handy work' +(Psa 19:1). 'For the invisible things of him from the creation of +the world are clearly seen, being understood by the things that +are made, even his eternal power and Godhead' (Rom 1:20). + +Q. Do his works of providence also declare him?--A. They must +needs do it, since through his providence the whole creation is +kept in such harmony as it is, and that in despite of sin and +devils; also, if you consider that from an angel to a sparrow, +nothing falls to the ground without the providence of our heavenly +Father (Matt 10:29). + +Q. Is he known by his judgments?--A. 'The Lord is known by the +judgments which he executeth; the wicked is snared in the work of +his own hands' (Psa 9:16). + +Q. Is he known by his word?--A. Yes, most clearly: for by that he +revealeth his attributes, his decrees, his promises, his way of +worship, and how he is to be pleased by us. + +Q. Of what did God make the world?--A. 'Things which are seen were +not made of things which do appear' (Heb 11:3). + +Q. How long was he in making the world?--A. 'In six days the Lord +made heaven and earth, the sea, and all that in them is' (Exo +20:11). 'And on the seventh day God ended his work which he had +made' (Gen 2:2). + +Q. Of what did God make man?--A. 'The LORD God formed man of the +dust of the ground, and breathed into his nostrils the breath of +life; and man became a living soul' (Gen 2:7). + +Q. Why doth it say, God breathed into him the breath of life; is +man's soul of the very nature of the Godhead?--A. This doth not +teach that the soul is of the nature of the Godhead, but sheweth +that it is not of the same matter as his body, which is dust (Gen +18:27). + +Q. Is not the soul then of the nature of the Godhead?--A. No, for +God cannot sin, but the soul doth; God cannot be destroyed in +hell, but the souls of the impenitent shall (Eze 18:4; Matt 10:28). + +Q. How did God make man in the day of his first creation?--A. God +made man upright (Eccl 7:29). 'In the image of God created he him' +(Gen 1:27). + +Q. Did God, when he made man, leave him without a rule to walk +by?--A. No: he gave him a law in his nature, and imposed upon him +a positive precept, but he offered violence to them, and brake +them both (Gen 3:3,6). + +Q. What was the due desert of that transgression?--A. Spiritual death +in the day he did it, temporal death afterwards, and everlasting +death last of all (Gen 2:17, 3:19; Matt 25:46). + +Q. What is it to be spiritually dead?--A. To be alienate from God, +and to live without him in the world, through the ignorance that +is in man, and through the power of their sins (Eph 4:18,19). + +Q. Wherein doth this alienation from God appear?--A. In the love +they have to their sins, in their being loth to come to him, in +their pleading idle excuses for their sins, and in their ignorance +of the excellent mysteries of his blessed gospel (Eph 2:2,3,11,12, +4:18,19; Rom 1:28). + +Q. What is temporal death?--A. To have body and soul separated +asunder, the body returning to the dust as it was, and the spirit +to God that gave it (Gen 3:19; Eccl 12:7). + +Q. What is everlasting death?--A. For body and soul to be separate +for ever from God, and to be cast into hell fire (Luke 13:27; Mark +9:43). + +Q. Do men go body and soul to hell so soon as they die?--A. The +body abideth in the grave till the sound of the last trump; but +the soul, if the man dies wicked, goes presently from the face of +God into hell, as into a prison, there to be kept till the day of +judgment (1 Cor 15:52; Isa 24:22; Luke 12:20). + +Q. Do we come into the world as upright as did our first parent?--A. +No: he came into the world sinless, being made so of God Almighty, +but we came into the world sinners, being made so by his pollution.[4] + +Q. How doth it appear that we came into the world polluted?--A. +We are the fruit of an unclean thing, are defiled in our very +conception, and are by nature the children of wrath (Job 14:4; +Psa 51:5; Eph 2:3). + +Q. Can you make further proof of this?--A. Yes, it is said, That +by one man came sin, death, judgment, and condemnation upon all +men (Rom 5:12-19). + +Q. Do we then come sinners into the world?--A. Yes, we are +transgressors from the womb, and go astray as soon as we are born, +speaking lies (Isa 48:8; Psa 58:3). + +Q. But as Adam fell with us in him, so did he not by faith rise +with us in him? for he had no seed until he had the promise.--A. He +fell as a public person,[5] but believed the promise as a single +person. Adam's faith saved not the world, though Adam's sin +overthrew it. + +Q. But do not some hold that we are sinners only by imitation?--A. +Yes, being themselves deceived. But God's word saith, we are +children of wrath by nature, that is, by birth and generation. + +Q. Can you bring further proof of this?--A. Yes: in that day that +we were born, we were polluted in our own blood, and cast out to +the loathing of our persons. Again, the children of old that were +dedicated unto the Lord, a sacrifice was offered for them at a +month old, which was before they were sinners by imitation (Eze +16:4-9; Num 18:14-16). + +Q. Can you make this appear by experience?--A. Yes: the first +things that bloom and put forth themselves in children, shew their +ignorance of God, their disobedience to parents, and their innate +enmity to holiness of life; their inclinations naturally run +to vanity. Besides little children die, but that they could not, +were they not of God counted sinners; for death is the wages of +sin (Rom 6:23). + +Q. What is sin?--A. It is a transgression of the law (1 John 3:4). + +Q. A transgression of what law?--A. Of the law of our nature, and +of the law of the ten commandments as written in the holy scriptures +(Rom 2:12-15; Exo 20). + +Q. When doth one sin against the law of nature?--A. When you do +anything that your conscience tells you is a transgression against +God or man (Rom 2:14,15). + +Q. When do we sin against the law as written in the ten commandments?--A. +When you do anything that they forbid, although you be ignorant +of it (Psa 19:12). + +Q. How many ways are there to sin against this law?--A. Three: by +sinful thoughts, by sinful words, and also by sinful actions (Rom +7:7, 2:6; Matt 5:28, 12:37). + +Q. What if we sin but against one of the ten commandments?--A. +Whosoever shall keep the whole law, and yet offend in one point, +he is guilty of all; 'For he that said, Do not commit adultery, +said also, Do not kill. Now, if thou commit no adultery, yet if thou +kill, thou art become a transgressor of the law' (James 2:10,11). + +Q. Where will God punish sinners for their sins?--A. Both in this +word and in that which is to come (Gen 3:24, 4:10-12; Job 21:30). + +Q. How are men punished in this world for sin?--A. Many ways, as +with sickness, losses, crosses, disappointments and the like: +sometimes also God giveth them up to their own heart's lusts, to +blindness of mind also, and hardness of heart; yea, and sometimes +to strong delusions that they might believe lies, and be damned +(Lev 26:15,26; Amos 4:7,10; Rom 1:24,28; Exo 4:21, 9:12-14; Zeph +1:17; Rom 11:7,8; 2 Thess 2:11,12). + +Q. How are sinners punished in the world to come?--A. With a worm +that never dies, and with a fire that never shall be quenched +(Mark 9:44). + +Q. Whither do sinners go to receive this punishment?--A. 'The +wicked shall be turned into hell, and all the nations that forget +God' (Psa 9:17). + +Q. What is hell?--A. It is a place and a state most fearful (Luke +13:28, 16:28; Acts 1:25). + +Q. Why do you call it a place?--A. Because in hell shall all the +damned be confined as in a prison, in their chains of darkness +for ever (Luke 12:5,58, 16:26; Jude 6). + +Q. What [kind of] place is hell?--A. It is a dark bottomless +burning lake of fire, large enough to hold all that perish (Matt +22:13; Rev 20:1,15; Isa 30:35; Prov 27:20). + +Q. What do you mean when you say it is a fearful state?--A. I +mean, that it is the lot of those that are cast in thither to be +tormented in most fearful manner, to wit, with wrath and fiery +indignation (Rom 2:9; Heb 10:26,27). + +Q. In what parts shall they be thus fearfully tormented?--A. In +body and soul: for hell-fire shall kindle upon both beyond what +now can be thought (Matt 10:28; Luke 16:24; James 5:3).[6] + +Q. How long shall they be in this condition?--A. 'These shall go +away into everlasting punishment' (Matt 25:46). 'And the smoke +of their torment ascendeth up for ever and ever, and they have no +rest day nor night' (Rev 14:11). For they 'shall be punished with +everlasting destruction from the presence of the Lord, and from +the glory of his power' (2 Thess 1:9). + +Q. But why might not the ungodly be punished with this punishment +in this world, that we might have seen it and believe?--A. If the +ungodly should with punishment have been rewarded in this world, +it would in all probability have overthrown the whole order that +God hath settled here among men. For who could have endured here +to have seen the flames of fire, to have heard the groans, and to +have seen the tears, perhaps, of damned relations, as parents or +children? Therefore as Tophet of old was without the city, and as +the gallows and gibbets are built without the towns;[7] so Christ +hath ordered that they who are to be punished with this kind of +torment, shall be taken away: 'Take him away,' saith he (out of +this world) 'and cast him into outer darkness,' and let him have +his punishment there 'there shall be weeping and gnashing of +teeth' (Matt 22:13). Besides, faith is not to be wrought by looking +into hell, and seeing the damned tormented before our eyes, but +by 'hearing the word of God' (Rom 10:17). For he that shall not +believe Moses and the prophets, will not be persuaded should one +come from the dead, yea should one come to them in flames to +persuade them (Luke 16:27-31). + +Q. Are there degrees of torments in hell?--A. Yes, for God will +reward every one according to their works. 'Wo unto the wicked, +it shall be ill with him, for the reward of his hands shall be +given him' (Isa 3:11). + +Q. Who are like to be most punished there, men or children?--A. +The punishment in hell comes not upon sinners according to age, +but sin; so that whether they be men or children, the greater sin, +the greater punishment; 'For there is no respect of persons with +God' (Rom 2:11).[8] + +Q. How do you distinguish between great sins and little ones?--A. +By their nature, and by the circumstances that attend them. + +Q. What do you mean by their nature?--A. I mean when they are very +gross in themselves (2 Chron 33:2; Eze 16:42). + +Q. What kind of sins are the greatest?--A. Adultery, fornication, +murder, theft, swearing, lying, covetousness, witchcraft, sedition, +heresies, or any the like (1 Cor 6:9,10; Eph 5:3-6; Col 3:5,6; +Gal 5:19-21; Rev 21:8). + +Q. What do you mean by circumstances that attend sin?--A. I mean +light, knowledge, the preaching of the Word, godly acquaintance, +timely caution, &c. + +Q. Will these make an alteration in the sin?--A. These things +attending sinners, will make little sins great, yea greater than +greater sins that are committed in grossest ignorance. + +Q. How do you prove that?--A. Sodom and Gomorrah wallowed in all +or most of those gross transgressions above mentioned: yea, they +were said to be sinners exceedingly, they lived in such sins as +may not be spoken of without blushing, and yet God swears that +Israel, his church, had done worse than they (Eze 16:48), and the +Lord Jesus also seconds it in that threatening of his, 'I say unto +you, That it shall be more tolerable for the land of Sodom in the +day of judgment than for thee' (Matt 11:24; Luke 10:12). + +Q. And was this the reason, namely, because they had such circumstances +attending them as Sodom had not?--A. Yes, as will plainly appear, +if you read the three chapters above mentioned. + +Q. When do I sin against light and knowledge?--A. When you sin +against convictions of conscience, when you sin against a known law +of God, when you sin against counsels, and dissuasion of friends, +then you sin against light and knowledge (Rom 1:32). + +Q. When do I sin against preaching of the word?--A. When you refuse +to hear God's ministers, or hearing them, refuse to follow their +wholesome doctrine (2 Chron 36:16; Jer 25:4-7, 35:15). + +Q. When else do I sin against preaching of the Word?--A. When you +mock, or despise, or reproach the ministers; also when you raise +lies and scandals of them, or receive such lies or scandals +raised;[9] you then also sin against the preaching of the Word, +when you persecute them that preach it, or are secretly glad to +see them so used (2 Chron 30:1,10; Rom 3:8; Jer 20:10; 1 Thess +2:15,16). + +Q. How will godly acquaintance greaten my sin?--A. When you sin +against their counsels, warnings, or persuasions to the contrary; +also when their lives and conversations are a reproof to you, and +yet against all you will sin. Thus sinned Ishmael, Esau, Eli's +sons, Absalom and Judas, they had good company, good counsels, and +a good life set before them by their godly acquaintance, but they +sinned against all, and their judgment was the greater. Ishmael +was cast away (Gen 21:10), Esau hated (Gal 4:30), Eli's sons died +suddenly (Mal 1:2; 1 Sam 2:25,34, 4:11), Absalom and Judas were +both strangely hanged (2 Sam 18; Matt 27). + +Q. Are sins thus heightened, distinguished from others by any +special name?--A. Yes; they are called rebellion, and are compared +to the sin of witchcraft (1 Sam 15:23), they are called willful +sins (Heb 10:26), they are called briars and thorns, and they +that bring them forth are 'nigh unto cursing, whose end is to be +burned' (6:7,8). + +Q. Are there any other things that can make little sins great +ones?--A. Yes; as when you sin against the judgments of God. +As for example, you see the judgments of God come upon some for +their transgressions, and you go on in their iniquities; as also +when you sin against the patience, long-suffering, and forbearance +of God, this will make little sins great ones (Dan 5:21-24; Rom +2:4,5). + +Q. Did ever God punish little children for sin against him?--A. +Yes; when the flood came, he drowned all the little children that +were in the old world: he also burned up all the little children +which were in Sodom; and because upon a time the little children +at Bethel mocked the prophet as he was a going to worship God, +God let loose two she-bears upon them, which tore forty and two +of them to pieces (2 Kings 2:23,24). + +Q. Alas! what shall we little children do?[10]--A. Either go on +in your sins, or remember now your Creator in the days of your +youth, before the evil days come (Eccl 12:1). + +Q. Why do you mock us, to bid us go on in our sins? you had need +pray for us that God would save us.--A. I do not mock you, but +as the wise man doth; and besides, I pray for you and wish your +salvation. + +Q. How doth the wise man mock us?--A. Thus; 'Rejoice, O young +man, in thy youth; and let thy heart cheer thee in the days of +thy youth, and walk in the ways of thine heart, and in the sight +of thine eyes: but know thou, that for all these things God will +bring thee into judgment' (Eccl 11:9). + +Q. What a kind of mocking is this?--A. Such an one as is mixed with +the greatest seriousness; as if he should say, Ay, do, sinners, +go on in your sins if you dare; do, live in your vanities, but +God will have a time to judge you for them. + +Q. Is not this just as when my father bids me be naught if I will: +but if I be naught he will beat me for it?--A. Yes; or like that +saying of Joshua, 'If it seem evil unto you to serve the Lord, +choose you this day whom ye will serve'; serve your sins at your +peril (Josh 24:15). + +Q. Is it not best then for me to serve God?--A. Yes; for they that +serve the devil must be where he is, and they that serve God and +Christ, must be where they are (John 12:26; Matt 25:41). + +Q. But when had I best begin to serve God?--A. Just now: 'Remember +NOW thy Creator,' NOW thou hast the gospel before thee, NOW thy +heart is tender and will be soonest broken. + +Q. But if I follow my play and sports a little longer, may I not +come time enough?--A. I cannot promise thee that, for there be +little graves in the churchyard; and who can tell but that thy +young life is short; or if thou dost live, perhaps thy day of grace +may be as short as was Ishmael's of old: read also Proverbs 1:24-26. + +Q. But if I stay a little longer before I turn, I may have more +wit to serve God than now I have, may I not?--A. If thou stayest +longer, thou wilt have more sin, and perhaps less wit: for the +bigger sinner, the bigger fool (Prov 1:22). + +Q. If I serve God sometimes, and my sin sometimes, how then?--A. +'No man can serve two masters.' Thou canst not serve God and thy +sins (Matt 6:24). God saith, 'My Son, give me thine heart' (Prov +23:26). Also thy soul and body are his; but the double-minded man +is forbidden to think that he shall receive any thing of the Lord +(1 Cor 6:20; James 1:7,8). + +Q. Do you find many such little children as I am, serve God?--A. +Not many; yet some I do, Samuel served him being a child (1 Sam +3:1). When Josiah was young he began to seek after the God of his +father David (2 Chron 34:3). And how kindly did our Lord Jesus +take it, to see the little children run tripping before him, and +crying, Hosannah to the Son of David? (Matt 21:15,16). + +Q. Then I am not like to have many companions if I thus young +begin to serve God, am I?--A. 'Strait is the gate, and narrow is +the way, which leadeth unto life, and few there be that find it' +(Matt 7:14). Yet some companions thou wilt have. David counted +himself a companion of all them that love God's testimonies (Psa +119:63). All the godly, though grey-headed, will be thy companions; +yea, and thou shalt have either one or more of the angels of God +in heaven to attend on, and minister for thee (Matt 18:10). + +Q. But I am like to be slighted, and despised by other little children, +if I begin already to serve God, am I not?--A. If children be so +rude as to mock the prophets and ministers of God, no marvel if +they also mock thee; but it is a poor heaven that is not worth +enduring worse things than to be mocked for the seeking and +obtaining of (2 Kings 2:23,24). + +Q. But how should I serve God? I do not know how to worship him.--A. +The true worshippers, worship God in spirit and truth (John 4:24; +Phil 3:3). + +Q. What is meant by worshipping him in the spirit?--A. To worship +him in God's Spirit and in mine own; that is, to worship him, +being wrought over in my very heart by the good Spirit of God, to +an hearty compliance with his will (Rom 1:9, 6:17; Psa 101:1-3). + +Q. What is it to worship him in truth?--A. To do all that we do +in his worship according to his word, for his word is truth, and +to do it without dissimulation (Heb 8:5; John 17:17; Psa 26:6, +108:19,20). You may take the whole thus, Then do you worship God +aright, when in heart and life you walk according to his word. + +Q. How must I do to worship him with my spirit and heart?--A. Thou +must first get the good knowledge of him. 'And thou, Solomon my +son,' said David,' know thou the God of thy father, and serve him +with a perfect heart' (1 Chron 28:9). Mind you, he first bids know +him, and then serve him with a perfect heart. + +Q. Is it easy to get a true knowledge of God?--A. No; Thou must +cry after knowledge, and lift up thy voice for understanding. +'If thou seekest her as silver, and searchest for her as for hid +treasures; then shalt thou understand the fear of the Lord, and +find the knowledge of God' (Prov 2:4,5). + +Q. How comes it to be so difficult a thing to attain the true +knowledge of God?--A. By reason of the pride and ignorance that +is in us, as also by reason of our wicked ways (Psa 10:4; Eph +4:18,19; Titus 1:16). + +Q. But do not every one profess that they know God?--A. Yes; but +their supposed knowledge of him varieth as much as do their faces +or complexions, some thinking he is this, and some that. + +Q. Will you shew me a little how they vary in their thoughts about +him?--A. Yes; Some count him a kind of an heartless God, that +will neither do evil nor good (Zeph 1:12). Some count him a kind +of an ignorant and blind God, that can neither know nor see through +the clouds (Job 22:13). Some again count him an inconsiderable +God, not worth the enjoying, if it must not be but with the loss +of this world, and their lusts (Job 21:9-15). Moreover, some think +him to be altogether such an one as themselves, one that hath as +little hatred to sin as themselves, and as little love to holiness +as themselves (Psa 50:21). + +Q. Are there any more false opinions of God?--A. Yes; There are +three other false opinions of God. 1. Some think he is all mercy +and no justice, and that therefore they may live as they list (Rom +3:8). 2. Others think he is all justice and no mercy, and that +therefore they had as good go on in their sins and be damned, as +turn and be never the better (Jer 2:25). 3. Others think he is both +justice and mercy, but yet think also, that his justice is such +as they can pacify with their own good works, and save themselves +with their own right hand (Job 40:14); contrary to these scriptures +(Habb 1:13; Isa 45:21). + +Q. How then shall I know when I have the true knowledge of God?--A. +When thy knowledge of him and the holy Scriptures agree. + +Q. The Scriptures! Do not all false opinions of him flow from +the Scriptures?--A. No, in no wise; it is true, men father their +errors upon the Scriptures, when indeed they flow from the ignorance +of their hearts (Eph 4:18). + +Q. But how if I do not understand the holy Bible, must I then go +without the true knowledge of God?--A. His name is manifested by +his Word: the Scriptures are they that testify of him (John 17:6-8, +5:39). And they are able to make the man of God perfect in all +things, and wise unto salvation through faith in Jesus Christ (2 +Tim 3:15,16). + +Q. But what must one that knoweth not God do, to get the knowledge +of God?--A. Let him apply his heart unto the Scriptures (Prov +22:17, 23:12). 'As unto a light that shineth in a dark place,' +even this world, 'until the day dawn, and the day star arise in +his heart' (2 Peter 1:19,20). + +Q. But how shall I know when I have found by the Scriptures the +true knowledge of God?--A. When thou hast also found the true +knowledge of thyself (Isa 6:5; Job 42:5). + +Q. What is it for me to know myself?--A. Then thou knowest thyself, +when thou art in thine own eyes, a loathsome, polluted, wretched, +miserable sinner; and that not anything done by thee, can pacify +God unto thee (Job 42:5; Eze 20:43,44; Rom 7:24).[11] + + +Of Confession of Sin. + +Q. You have shewed me, if I will indeed worship God, I must first +know him aright, now then to the question in hand, pray how must +I worship him?--A. In confessing unto him (Neh 9:1-3). + +Q. What must I confess?--A. Thou must confess thy transgressions +unto the Lord (Psa 32:5). + +Q. Was this the way of the godly of old?--A. Yes; Nehemiah confessed +his sins (Neh 1:6). David confessed his sins (Psa 32:5). Daniel +confessed his sins (Dan 9:4). And they that were baptized by John +in Jordan confessed their sins (Matt 3:6). + +Q. What sins must I confess to God?--A. All sins whatsoever: for +'He that covereth his sins shall not prosper, but whoso confesseth +and forsaketh them shall have mercy' (Prov 28:13; 1 John 1:9). + +Q. But how if I do neither know nor remember all my sins?--A. Thou +must then search and try thy ways by the holy Word of God (Lam +3:40; Psa 77:6). + +Q. But how if I do not make this search after my sins?--A. If thou +dost not, God will; if thou dost not search them out and confess +them, God will search them out and charge them upon thee, and tear +thee in pieces for them (Psa 50:21,22). + +Q. Where must I begin to confess my sins?--A. Where God beginneth +to shew thee them. Observe, then, where God beginneth with conviction +for sin, and there begin thou with confession of it. Thus David +began to confess, thus Daniel began to confess (2 Sam 12:7-14; +Dan 9:3-9). + +Q. What must I do when God hath shewed me any sin, to make right +confession thereof?--A. Thou must follow that conviction until it +shall bring thee to the original and fountain of that sin, which +is thine own heart (1 Kings 8:38; Psa 55:5). + +Q. Is my heart then the fountain and original of sin?--A. Yes; +'For from within, out of the heart of men, proceed evil thoughts, +adulteries, fornications, murders, thefts, covetousness, wickedness, +deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. +All these evil things come from within, and defile the man' (Mark +7:21,23). + +Q. When a man sees this, what will he think of himself?--A. Then +he will not only think but conclude, that he is an unclean +thing, that his heart has deceived him, that it is most desperate +and wicked, that it may not be trusted by any means, that every +imagination and thought of his heart, naturally, is only evil, +and that continually (Isa 64:6; Prov 28:26; Isa 44:20; Gen 6:5). + +Q. You have given me a very bad character of the heart, but how +shall I know that it is so bad as you count it?--A. Both by the +text and by experience. + +Q. What do you mean by experience?--A. Keep thine eyes upon thy +heart, and also upon God's word, and thou shalt see with thine own +eyes, the desperate wickedness that is in thine heart, for thou +must know sin by the law, that bidding, thee do one thing, and +thy heart inclining to another (Rom 7:7-10). + +Q. May I thus then know my heart?--A. Yes, that is something of +it, especially the carnality of thy mind, 'Because the carnal mind +is enmity against God; for it is not subject to the law of God, +neither indeed can be' (Rom 8:7). + +Q. Can you particularize some few things wherein the wickedness +of the heart of man shews itself?--A. Yes; by its secret hankering +after sin, although the Word forbids it; by its deferring of +repentance; by its being weary of holy duties; by its aptness to +forget God, by its studying to lessen and hide sin; by its feigning +itself to be better than it is; by being glad when it can sin +without being seen of men; by its hardening itself against the +threatenings and judgments of God; by its desperate inclinings +to unbelief, atheism, and the like (Prov 1:24-26; Isa 43:22; Mal +1:12,13; Ju 3:7; Jer 2:32; Psa 106:21; Hosea 2:13; Prov 30:20; +Jer 2:25; Rom 1:32, 2:5; Zeph 1:11-13).[12] + +Q. Is there any thing else to be done in order to a right confession +of sin?--A. Yes: Let this conviction sink down into thy heart, +that God sees much more wickedness in thee than thou canst see in +thyself. 'If our heart condemn us, God is greater than our heart, +and knoweth all things' (1 John 3:20); besides, he hath set thy +secret sins in the light of his countenance (Psa 90:8). + +Q. Is there any thing else that must go to a right confession of +sin?--A. Yes; In thy confessions thou must greaten and aggravate +thy sin by all just circumstances. + +Q. How must I do that?--A. By considering against how much light +and mercy thou hast sinned, against how much patience and forbearance +thou hast sinned; also against what warnings and judgments thou +hast sinned; and against how many of thine own vows, promises and +engagements, thou hast sinned: these things heighten and aggravate +sin (Ezra 9:10-14). + +Q. But what need I confess my sins to God, seeing he knows them +already?--A. Confession of sin is necessary, for many reasons. + +Q. Will you show me some of those reasons?--A. Yes; One is, by a +sincere and hearty confession of sin thou acknowledgest God to be +thy Sovereign Lord, and that he hath right to impose his law upon +thee (Exo 20). + +Q. Can you show me another reason?--A. Yes; By confessing thy sin, +thou subscribest to his righteous judgments that are pronounced +against it (Psa 51:3,4). + +Q. Can you show me another reason?--A. Yes; By confessing of sin, +thou showest how little thou deservest the least mercy from God. + +Q. Have you yet another reason why I should confess my sins?--A. +Yes; By so doing thou showest whether thy heart loves it, or hates +it. He that heartily confesseth his sin, is like him who having +a thief or a traitor in his house, brings him out to condign +punishment; but he that forbears to confess, is like him who +hideth a thief or traitor against the laws and peace of our Lord +the King. + +Q. Give me one more reason why I should confess my sins to God?--A. +He that confesseth his sin, casteth himself at the feet of God's +mercy, utterly condemns and casts away his own righteousness, +concludeth there is no way to stand just and acquit before God, +but by and through the righteousness of another; whether God is +resolved to bring thee, if ever he saves thy soul (Psa 51:1-3; 1 +John 1:9; Phil 3:6-8). + +Q. What frame of heart should I be in when I confess my sins?--A. +Do it HEARTILY, and to the best of thy power thoroughly. For to +feign, in this work, is abominable; to do it by the halves, is +wickedness; to do it without sense of sin cannot be acceptable. +And to confess it with the mouth, and to love it with the heart, +is a lying unto God, and a provocation of the eyes of his glory. + +Q. What do you mean by feigning and dissembling in this work?--A. +When men confess it, yet know not what it is; or if they think +they know it, do not conclude it so bad as it is; or when men ask +pardon of God, but do not see their need of pardon; this man must +needs dissemble. + +Q. What do you mean by doing it by the halves?--A. When men confess +some, but not all that they are convinced of; or if they confess +all, yet labour in their confession to lessen it (Prov 28:13; Job +31:33). Or when in their confession they turn not from all sin to +God, but from one sin to another (James 3:12). They turned, 'but +not to the most High,' none of them did exalt him (Hosea 7:16). + +Q. What is it to confess sin without the sense of sins?--A. To do +it through custom, or tradition, when there is no guilt upon the +conscience, now this cannot be acceptable. + +Q. What is it to confess it with the mouth and to love it with +the heart?--A. When men condemn it with their mouth, but refuse +to let it go (Job 20:12,13; Jer 8:5); when 'with their mouth they +show much love, but their heart goeth after their covetousness' +(Eze 33:31). + +Q. But I asked you what frame of heart I should be in, in my +confessions?--A. I have showed you how you should not be. Well, +I will show you now what frame of heart becomes you in your +confessions of sin. Labour by all means for a sense of the evil +that is in sin. + +Q. What evil is there in sin?--A. No man with tongue can express +what may by the heart be felt of the evil of sin;[13] but this +know, it dishonoureth God (Rom 2:23). It provoketh him to wrath +(Eph 5:5,6). It damneth the soul (2 Thess 2:12). + +Q. What else would you advise me to in this great work?--A. When +we confess sin, tears, shame, and brokenness of heart becomes us +(Jer 50:4; Isa 22:12; Psa 51:17; Jer 31:19). + +Q. What else becomes me in my confessions of sin?--A. Great +detestation of sin, with unfeigned sighs and groans, that express +thou dost it heartily (Job 42:6; Eze 9:4; Jer 31:9). + +Q. Is here all?--A. No; Tremble at the word of God; tremble at +every judgment, lest it overtake thee; tremble at every promise, +lest thou shouldest miss thereof: for, saith God, 'To this man +will I look, even to him that is poor and of a contrite spirit, +and trembleth at my word' (Isa 66:2; Heb 4:1,2). + +Q. What if I cannot thus confess my sins?--A. Bewail the hardness +of thy heart, keep close to the best preachers, remember that +thou hangest over hell, by the weak thread of an uncertain life. +And know, God counts it a great evil, not to be ashamed of, not +to blush at sin (Isa 63:17; Jer 6:15, 8:12). + +Q. Are there no thanks to be rendered to God in confessions?--A. +O Yes. Thank him that he hath let thee see thy sins, thank him +that he hath given thee time to acknowledge thy sins; thou mightest +now have been confessing in hell: thank him also that he hath so +far condescended as to hear the self-bemoaning sinner, and that +he hath promised, SURELY to have mercy upon such (Jer 31:18-20). + + +Of Faith in Christ. + +Q. I am glad that you have instructed me into this part of the +worship of God, I pray tell me also how else I should worship +him?--A. Thou must believe his word. + +Q. Is that worshipping of God?--A. Yes; 'After the way which they +call heresy, so worship I the God of my fathers, believing all +things which are written in the law and in the prophets,' &c. +(Acts 24:14). + +Q. Why should believing be counted a part of God's worship?--A. +Because without faith it is impossible to please him (Heb 11:6). + +Q. Why not possible to please him without believing?--A. Because +in all true worship, a man 'must believe that God is, and that he +is a rewarder of them that diligently seek him.' Besides, he that +worships God, must also of necessity believe his word, else he +cannot worship with that reverence and fear that becomes him, but +will do it in a superstitious profane manner: 'For whatsoever is +not of faith is sin' (Rom 14:23). + +Q. But do not all believe as you have said?--A. 'That which is +born of the flesh is flesh: and that which is born of the Spirit +is Spirit' (John 3:6). And again 'the children of the flesh, these +are not the children of God: but the children of the promise are +counted for the seed' (Rom 9:8). + +Q. What do you mean by that?--A. Thou must be born twice before +thou canst truly believe once (John 3:3,5). + +Q. How do you prove that?--A. Because believing is a christian +act, and none are true Christians but those that are born again. +But I mean by believing, believing unto salvation. + +Q. Can you prove this?--A. Yes. They that believe in the name of +Christ are such which are born 'not of blood, nor of the will of +the flesh, nor of the will of man, but of God' (John 1:13). + +Q. What is believing?--A. It is such an act of a gracious soul, +as layeth hold on God's mercy through Christ (Acts 15:11). + +Q. Why do you call it an act of a gracious soul?--A. Because their +minds are disposed that way, by 'the power of the Holy Ghost' (Rom +15:13). + +Q. If such a poor sinner as I am would be saved from the wrath +to come, how must I believe?--A. Thy first question should be on +whom must I believe? (John 9:35,36). + +Q. On whom then must I believe?--A. On the Lord Jesus Christ (Acts +16:31). + +Q. Who is Jesus Christ that I might believe in him?--A. He is the +only begotten Son of God (John 3:16). + +Q. Why must I believe on him?--A. Because he is the Saviour of +the world (2 Peter 1:1; 1 John 4:14). + +Q. How is he the Saviour of the world?--A. By the Father's designation +and sending: 'For God sent not his Son into the world to condemn +the world, but that the world through him might be saved' (John +3:17). + +Q. How did he come into the world?--A. In man's flesh, in which +flesh he fulfilled the law, died for our sins, conquered the devil +and death, and obtained eternal redemption for us (Gal 4:4; Rom +10:4, 8:3; Heb 2:14,15, 6:20). + +Q. But is there no other way to be saved but by believing in Jesus +Christ?--A. 'There is none other name under heaven, given among +men, whereby we must be saved' (Acts 4:12); and therefore 'he that +believeth not, shall be damned' (Mark 16:16; John 3:18,36). + +Q. What is believing on Jesus Christ?--A. It is a receiving of +him with what is in him, as the gift of God to thee a sinner (John +1:12). + +Q. What is in Jesus Christ to encourage me to receive him?--A. +Infinite righteousness to justify thee, and the Spirit without +measure to sanctify thee (Isa 45:24,25; Dan 9:24; Phil 3:7-9; John +3:34). + +Q. Is this made mine if I receive Christ?--A. Yes; If thou receive +him as God offereth him to thee (John 3:16). + +Q. How doth God offer him to me?--A. Even as a rich man freely +offereth an alms to a beggar, and so must thou receive him (John +6:32-35). + +Q. Hath he indeed made amends for sin? and would he indeed have me +accept of what he hath done?--A. That he hath made amends for sin +it is evident, because God, for Christ's sake, forgiveth thee. And +it is as evident that he would have thee accept thereof, because +he offereth it to thee, and hath sworn to give thee the utmost +benefit, to wit, eternal life, if thou dost receive it; yea, and +hath threatened thee with eternal damnation, if, after all this, +thou shalt neglect so great salvation (Eph 4:32; Rom 3:24; Matt +28:18-20; Acts 13:32-39; Heb 6:17,18, 2:3; Mark 16:16). + +Q. But how must I be qualified before I shall dare to believe in +Christ?--A. Come sensible of thy sins, and of the wrath of God +due unto them, for thus thou art bid to come (Matt 11:28). + +Q. Did ever any come thus to Christ?--A. David came thus (Psa +51:1-3); Paul and the jailor came thus (Acts 9:6, 16:30); also +Christ's murderers came thus (Acts 2:37). + +Q. But doth it not seem most reasonable that we should first mend +and be good?--A. The 'whole have no need of the physician, but +they that are sick'; Christ came 'not to call the righteous, but +sinners to repentance' (Mark 2:17). + +Q. But is it not the best way, if one can, to mend first?--A. This +is just as if a sick man should say, Is it not best for me to be +well before I go to the physician; or as if a wounded man should +say, When I am cured I will lay on the plaster.[14] + +Q. But when a poor creature sees its vileness, it is afraid to +come to Christ, is it not?--A. Yes; but without ground, for he +hath said, 'Say to them that are of a fearful heart, Be strong, +fear not': and 'to this man will I look, even to him that is poor +and of a contrite spirit, and trembleth at my word' (Isa 35:4, +66:2). + +Q. What encouragement can be given us thus to come?--A. The prodigal +came thus, and his father received him, and fell upon his neck +and kissed him (Luke 15). Thus he received the Colossians, and +consequently all that are saved (Col 2:13). + +Q. Will you give me one more encouragement?--A. The promises are +so worded, that they that are scarlet sinners, crimson sinners, +blasphemous sinners, have encouragement to come to him with hopes of +life (Isa 1:18; Mark 3:28; John 6:37; Luke 24:42,43; Acts 13:26). + +Q. Shall every one that believeth be saved?--A. If they believe +as the Scriptures have said, if the Scriptures be fulfilled in +their believing (John 7:38; James 2:23). + +Q. What do you mean by that?--A. When faith, which a man saith +he hath, proveth itself to be of the right kind by its acts and +operations in the mind of a poor sinner (James 2:19-23). + +Q. Why, are there many kinds of faith?--A. Yes. There is a faith +that will stand with a heart as hard as a rock; a short-winded +faith, which dureth for a while, and in time of temptation such +fall away (Luke 8:13). + +Q. Is there any other kind of faith?--A. Yes. There is a faith that +hath no more life in it than hath the body of a dead man (James +2:26). + +Q. Is there yet another of these unprofitable faiths?--A. Yes. There +is a faith that is of ourselves, and not of the special grace of +God (Eph 2:8). + +Q. Tell me if there be yet another?--A. There is a faith that +standeth 'in the wisdom of men,' and not 'in the power of God' (1 +Cor 2:5). + +Q. Is here all?--A. No. There is a faith that seems to be holy, +but it will not do, because it is not the most holy faith (2 Peter +2:9; Jude 20). + +Q. Alas! if there be so many kinds of faith that will not profit +to salvation, how easy is it for me to be deceived?--A. It is easy +indeed, and therefore the Holy Ghost doth in this thing so often +caution us, 'Be not deceived' (1 Cor 6:9). 'Let no man deceive +you' (Eph 5:6), and 'If a man think himself to be something when +he is nothing, he deceiveth himself' (Gal 6:3). + +Q. But is there no way to distinguish the right faith from that +which is wrong?--A. Yes; and that by the manner of its coming and +operation. + +Q. What do you mean by the manner of its coming?--A. Nay, you must +make two questions of this one; that is, what is it for faith to +come, and in what manner doth it come? + +Q. Well then, what is it for faith to come?--A. This word, faith +comes, supposeth thou wert once without it; it also supposeth that +thou didst not fetch it whence it was; it also supposeth it hath +a way of coming (Gal 3:23-25). + +Q. That I was once without it, you intimated before, but must I +take it without proof for granted?--A. I will give you a proof or +two: 'God hath concluded them all in unbelief' (Rom 11:32). And +again it is said, 'faith cometh' (Rom 10:17). And again, the Holy +Ghost insinuateth our estate to be dreadful 'before faith came' +(Gal 3:23). + +Q. Why, how is it with men, before faith comes?--A. Without faith, +or before faith comes, it is impossible to please God, for whether +their actions be civil or religious, they sin in all they do. The +sacrifice of the wicked is an abomination, and the ploughing of +the wicked is sin (Prov 21:4,27). + +Q. Is not this a very sad condition?--A. Yes; but this is not all, +for their present unbelief bindeth them over to wrath, by shutting +them up to the law; it also draweth them away from God, and will +drown them in everlasting damnation, if the grace of God prevent +not (Gal 3:23; Heb 3:17,18; John 3:36). + +Q. What if a man saw himself in this condition?--A. There are many +see themselves in this condition. + +Q. How came they to see it?--A. By the preaching and hearing the +Word of God (John 16:8,9). + +Q. And what do such think of themselves?--A. They do not only +think, but know that in this condition they are 'without Christ, +without hope, and without God in the world' (Eph 2:12). + +Q. Are not they happy that see not themselves in this condition?--A. +Yes. If they have seen themselves delivered therefrom by a work +of faith in their souls, else not. + +Q. How do you mean?--A. I mean if they have seen themselves delivered +from this state, by being by the Word and Spirit of God implanted +into the faith of Christ (Rom 11:17-19). + +Q. Are not they happy that are never troubled with this sad sight +of their condition?--A. They are just so happy as is that man +who lieth fast asleep in his house while it is on fire about his +ears. Can a man be happy, that is ignorant that he is without God +and Christ, and hope? Can a man be happy that is ignorant that +he is hanging over hell by the poor weak thread of an uncertain +life? For this is the state of such an one.[15] + +Q. But may not faith come to a man without he see himself to be +first in this condition?--A. It is God's ordinary way to convince +men of this their sad condition before he revealeth to them the +righteousness of faith, or work faith in them to lay hold of that +righteousness (John 16:9-11; Gal 3:23-25). + +Q. How then do you conclude of them that never saw themselves +shut up by unbelief under sin and the curse of God?--A. I will not +judge them for the future, God may convert them before they die; +but at present their state is miserable: for because they are +shut up and held prisoners by the law, by their lusts, and by the +devil, and unbelief; therefore they cannot so much as with their +hearts desire that God would have mercy upon them, and bring them +out of their snares and chains. + +Q. Then do you count it better for a man to see his condition by +nature than to be ignorant thereof?--A. Better a thousand times +to see it in this world than to see it in hell fire, for he must +see it there or here: now if he sees it here, this is the place +of prayer; here is the preaching of the word, which is God's +ordinance, to beget faith. Besides, here God applieth promises +of mercy to the desolate, and Christ also hath protested that he +that cometh to him he 'will in no wise cast out' (John 6:37). + +Q. I am convinced that I was once without faith, and also that I +cannot fetch it, but pray tell me the way of its coming?--A. 'Faith +cometh by hearing, and hearing by the Word of God' (Rom 10:17). + +Q. How by hearing?--A. God mixeth it with the Word when he absolutely +intendeth the salvation of the sinner (Heb 4:2; Acts 13:48). + +Q. And how do men hear when faith is mixed with the Word?--A. They +hear the Word, 'not as the word of men, but, as it is in truth, the +Word of God, which effectually worketh also in you that believe' +(1 Thess 2:13). + +Q. Pray tell me now the manner of its coming?--A. It comes through +difficulty, it comes gradually. + +Q. What are the difficulties which oppose it at its coming?--A. +Sense of unworthiness, guilt of conscience, natural reason, +unbelief, and arguments forged in hell, and thence suggested by +the devil into the heart against it (Luke 5:8; Mark 9:24; Isa 6:5; +Rom 4:18-21). + +Q. How doth faith come gradually?--A. Perhaps at first it is but +like a grain of mustard-seed, small, and weak (Matt 17:20). + +Q. Will you explain it further?--A. Faith, at first, perhaps may +have its excellency lie in view only, that is, in seeing where +justification and salvation is; after that it may step a degree +higher, and be able to say, it may be, or who can tell but I may +obtain this salvation? again, it may perhaps go yet a step higher +and arrive to some short and transient assurance (Heb 11:13; Joel +2:13,14; Zeph 2:3; Psa 30:7).[16] + +Q. But doth faith come only by hearing?--A. It is usually begotten +by the word preached, but after it is begotten, it is increased +several ways. It is increased by prayer (Luke 17:5; Mark 9:24). It +is increased by christian conference (Rom 1:12). It is increased +by reading (Rom 16:25,26). It is increased by meditation (1 Tim +4:12-16). It is increased by the remembrance of former experiences +(Matt 16:8,9). + +Q. What do these things teach us?--A. They teach us, that the men +of this world are very ignorant of, and as much without desire +after faith: they neither hear, nor pray, confer, nor read, nor +meditate for the sake of faith. + +Q. But you said even now, that this faith was distinguished from +that which profiteth not to salvation, as by the manner of its +coming, so by its operation: pray what is its operation?--A. It +causeth the soul to see in the light thereof, that there is no +righteousness in this world that can save the sinner (Isa 64:6). + +Q. How doth it give the soul this sight?--A. By giving him to +understand the law, and his own inability to fulfil it (Gal 2:16). + +Q. And doth it always shew the soul where justifying righteousness +is?--A. Yes. It shews that justifying righteousness is only to be +found in the Lord Jesus Christ, in what he hath done and suffered +in the flesh (Isa 45:24,25; Phil 3:3-9). + +Q. How doth faith find this righteousness in Christ?--A. By the +word, which is therefore called the word of faith, because faith, +by that, findeth sufficient righteousness in him (Rom 10:6-9). + +Q. How else doth it operate in the soul?--A. It applieth this +righteousness to the sinner, and also helps him to embrace it (Rom +3:21,22; 1 Cor 1:30; Gal 2:20). + +Q. How else doth it operate?--A. By this application of Christ, +the soul is quickened to life, spiritualized and made heavenly. For +right faith quickeneth to spiritual life, purifies and sanctifies +the heart; and worketh up the man that hath it, into the image of +Jesus Christ (Col 2:12,13; Acts 15:9, 26:18; 2 Cor 3:18). + +Q. How else doth it operate?--A. It giveth the soul peace with +God through Jesus Christ (Rom 5:1). + +Q. Surely Christ is of great esteem with them that have this +faith in him, is he not?--A. Yes, Yes. Unto them therefore which +believe he is precious, precious in his person, precious in his +undertakings, precious in his Word (1 Peter 2:7, 1:18,19; 2 Peter +1:3,4). + +Q. Can these people then, that have this faith, endure to have +this Christ spoken against?--A. O! No! This is a sword in their +bones, and a burden that they cannot bear (Psa 42:10; Zeph 3:19).[17] + +Q. Doth it not go near them when they see his ways and people +discountenanced?--A. Yes; and they also choose rather to be despised +and persecuted with them, than to enjoy the pleasures of sin for +a season (Heb 11:24,25). + +Q. Do they not pray much for his second coming?--A. Yes, yes; +they would fain see him on this side the clouds of heaven, their +'conversation is in heaven, from whence also they look for the +Saviour, the Lord Jesus Christ' (Phil 3:20). + +Q. And do they live in this world as if he were to come presently?--A. +Yes; for his coming will be glorious and dreadful, full of mercy +and judgment. 'The day of the Lord will come as a thief in the +night; in the which the heavens shall pass away with a great noise, +and the elements shall melt with fervent heat, the earth also and +the works that are therein shall be burned up. Seeing then that +all these things shall be dissolved, what manner of persons ought +we to be in all holy conversation and godliness' (2 Peter 3:10,11). + + +Of Prayer. + +Q. Well, I am glad that you have shewed me that I must worship +God by confession of sin, and faith in Jesus Christ: Is there any +other thing a part of the true worship of God?--A. Yes, several; +I will mention only two more at this time. + +Q. What are they?--A. Prayer and self-denial. + +Q. Is prayer then a part of the worship of God?--A. Yes; a great +part of it. + +Q. How do you prove that?--A. 'O come let us worship and bow down: +let us kneel before the Lord our maker' (Psa 95:6). + +Q. Is there another scripture proves it?--A. Yes; 'Then came she +and worshiped him, saying, Lord, help me' (Matt 15:25). + +Q. What is prayer?--A. A sincere, sensible, affectionate pouring +out of the soul to God in the name of Christ for what God hath +promised (Prov 15:8; Jer 31:18,19; Psa 42:2-5; John 14:13,14; 1 +John 5:14). + +Q. Doth not every body pray?--A. No; 'The wicked, through the +pride of his countenance, will not seek after God: God is not in +all his thoughts' (Psa 10:4). + +Q. What will become of them that do not pray?--A. They do not +worship God, and he will destroy them; 'Pour out thy fury [said +the prophet] upon the heathen,--and upon the families that call +not on thy name' (Jer 10:25; Psa 79:6). + +Q. But seeing God knoweth what we want, why doth he not give us +what we need, without praying?--A. His counsel and wisdom leadeth +him otherwise. 'Thus saith the Lord God, I will yet for this be +enquired of by the house of Israel, to do it for them' (Eze 36:37). + +Q. Why will God have us pray?--A. Because he would be acknowledged +by thee, that he is above thee, and therefore would have thee come +to him as the mean come to the mighty. Thus Abraham came unto him +(Gen 18:27,30). + +Q. Is there another reason why I should pray?--A. Yes. For by prayer +thou acknowledgest, that help is not in thine own power (2 Chron +20:6,12). + +Q. What reason else have you why I should pray?--A. By prayer thou +confessest that help is only in him (Psa 62:1). + +Q. What other reason have you?--A. By prayer thou confessest thou +canst not live without his grace and mercy (Matt 14:30; Heb 4:16). + +Q. Are all that pray heard of the Lord?--A. No; 'They looked,' +that is prayed, 'but there was none to save; even unto the Lord, +but he answered them not' (2 Sam 22:42). + +Q. To what doth God compare the prayers which he refuseth to +answer?--A. He compareth them to the howling of a dog (Hosea 7:14). + +Q. Who be they whose prayers God will not answer?--A. Theirs, who +think to be heard for their much speaking, and vain repetition +(Matt 6:7). + +Q. Is there any other whose prayer God refuseth?--A. Yes; There +are that ask and have not, because what they ask, they would spend +upon their lusts (James 4:3). + +Q. Is there any other whose prayer God refuseth?--A. Yes; 'If I +regard iniquity in my heart, the Lord will not hear me' (Psa +66:18).[18] + +Q. Is the regarding of sin in our heart such a deadly hinderance +to prayer?--A. 'Son of man,' saith God, 'these men have set up +their idols in their heart, and have put the stumblingblock of +their iniquity before their face; should I be enquired of at all +by them? I will set my face against that man, and will make him +a sign and a proverb. And I will cut him off from the midst of my +people' (Eze 14:3,8). + +Q. Whose prayers be they that God will hear?--A. The prayers of +the poor and needy (Psa 34:6; Isa 41:17). + +Q. What do you mean by the poor?--A. Such as have poverty in spirit +(Matt 5:3). + +Q. Who are they that are poor in spirit?--A. They that are sensible +of the want and necessity of all those things of God, that prepare +a man to the kingdom of heaven. + +Q. What things are they?--A. Faith, hope, love, joy, peace, a new +heart, the Holy Ghost, sanctification. See James 2:5; 2 Thessalonians +2:16; Ezekiel 36:26,27. + +Q. What do you mean by the needy?--A. Those whose souls long and +cannot be satisfied without the enjoyment of these blessed things +(Psa 63:1, 119:20). + +Q. Will God hear the prayers of such?--A. Yes; 'For he satisfieth +the longing soul, and filleth the hungry soul with goodness' (Psa +107:9). + +Q. How shall I know that I am one of those to whom God will give +these things?--A. If thou seest a beauty in them beyond the beauty +of all other things (Psa 110:3). + +Q. How else shall I know [that] he heareth me?--A. If thou desirest +them for their beauty's sake (Psa 90:14,17). + +Q. How else should I know I shall have them?--A. When thy groanings +after them are beyond expression (Rom 8:26).[19] + +Q. How else should I know, and so be encouraged to pray?--A. +When thou followest hard after God in all his ordinances for the +obtaining of them (Isa 4:1,3, 64:5). + +Q. How else should I know?--A. When thou makest good use of that +little thou hast already (Rev 3:8). + +Q. Are here all the good signs that my prayers shall be heard?--A. +No; there is one more without which thou shalt never obtain. + +Q. Pray what is that?--A. Thou must plead with God, the name and +merits of Jesus Christ, for whose sake only God giveth thee +these things. If we ask any thing in his name, he heareth us, and +whatsoever you ask the Father in my name, saith Christ I will do +it (John 14:13,14). + +Q. Doth God always answer presently?--A. Sometimes he doth, and +sometimes he doth not (Isa 30:19; Dan 10:12). + +Q. Is not God's deferring, a sign of his anger?--A. Sometimes it +is not, and sometimes it is. + +Q. When is it no sign of his anger?--A. When we have not wickedly +departed from him by our sins (Luke 18:7). + +Q. When is it a sign of his anger?--A. When we have backslidden, +when we have not repented some former miscarriages (Hosea 5:14,15). + +Q. Why doth God defer to hear their prayers that hath not wickedly +departed from him?--A. He loves to hear their voice, to try their +faith, to see their importunity, and to observe how they can +wrestle with him for a blessing (Cant 2:14; Matt 15:22-28; Luke +11:5-8; Gen 32:25-28). + +Q. But is not deferring to answer prayer a great discouragement to +praying?--A. Though it is, because of our unbelief, yet it ought +not, because God is faithful. Therefore 'men ought always to pray, +and not to faint' (Luke 18:1-8).[20] + + +Of Self-Denial. + +Q. I am glad you have thus far granted my request: but you told +me that there was another part of God's worship; pray repeat that +again?--A. It is self-denial. + +Q. Now I remember it well; pray how do you prove that self-denial +is called a part of God's worship?--A. It is said of Abraham, +that when he went to offer up his son Isaac upon the altar for a +burnt-offering, which was to him a very great part of self-denial, +that he counted that act of his worshipping God. + +Q. Will you be pleased to read the text?--A. Yes; 'And Abraham +said unto his young men, Abide ye here with the ass; and I and +the lad will go yonder and worship,' &c. This now was when he was +a-going to slay Isaac (Gen 22:5). + +Q. What is self-denial?--A. It is for a man to forsake his ALL, +for the sake of Jesus Christ. + +Q. Will you prove this by a scripture or two?--A. Yes; 'Whosoever +he be of you that forsaketh not all that he hath, he cannot be my +disciple' (Luke 14:33). + +Q. Indeed this is a full place, can you give me one more?--A. Yes; +'What things were gain to me, those I counted loss for Christ. Yea, +doubtless, and I count all things but loss for the excellency of +the knowledge of Christ Jesus my Lord: for whom I have suffered +the loss of all things, and do count them but dung, that I may +win Christ,' &c. (Phil 3:7,8). + +Q. These two are indeed a sufficient answer to my question; but pray +will you now give me some particular instances of the self-denial +of them that have heretofore been the followers of Christ?--A. +Yes; Abel denied himself to the losing of his blood (Gen 4:8). +Abraham denied himself to the losing of his country and his +father's house (Gen 12:1-4). Moses denied himself of a crown and +a kingdom, and of ease and tranquility (Heb 11:24-27). Joseph +denied himself of fleshly lusts (Gen 39:7-9). + +Q. But these men each of them denied themselves but of some things, +did they?--A. You see Abel lost all, his blood and all; Abraham +lost his country to the hazard of his life (Gen 12:13). So did +Moses in leaving the crown and kingdom (Heb 11:27). And Joseph in +denying his mistress (Gen 39:10-15). + +Q. Will you discourse a little particularly of self-denial?--A. +With all my heart. + +Q. First then, pray in what spirit must this self-denial be +performed?--A. It must be done in the spirit of faith, of love, +and of a sound mind. Otherwise, if a man should sell all that he +hath and give to the poor, and his body to be burnt besides, it +would profit him nothing (1 Cor 13:1-3). + +Q. Who are like to miscarry here?--A. They whose ends in self-denial +are not according to the proposals of the gospel. + +Q. Who are they?--A. They that suffer through strife and vain-glory; +or thus, they who seek in their sufferings the praise of men more +than the glory of Christ, and profit of their neighbour. + +Q. Who else are like to miscarry here?--A. They that have designs +like Ziba to ingratiate themselves by their pretended self-denial +into the affections of the godly, and to enrich themselves by this +means (2 Sam 16:1-4). + +Q. Are there any other like to miscarry here?--A. Yes. They that +by denying themselves think with the Pharisee, to make themselves +stand more righteous in God's eyes than others (Luke 18:11,12). + +Q. Who else are in danger of miscarrying here?--A. They who have +fainted in their works, they whose self-denial hath at last been +overcome by self-love (Gal 3:4, 6:9). + +Q. Shall I propound a few more questions?--A. If you please. + +Q. What then if a man promiseth to deny himself hereafter and not +now, is not this one step to this kind of worship?--A. No, by no +means; for the reason why this man refuseth to deny himself now, +is because his heart at present sticks closer to his lusts and +the world, than to God and Christ.[21] + +Q. Can you give me a Scripture instance to make this out?--A. +Yes; Esau never intended for ever to part with the blessing, he +intended to have it hereafter; but God counted his not choosing +of it at present, a despising of it, and a preferring of his lusts +before it: and therefore when he would, God would not, but reject +both him and his tears (Gen 25:30-34; Heb 12:14-16). + +Q. How and if a man shall say thus, I am willing to deny myself +in many things, though he cannot deny himself in all, is not this +one step in this part of this worship of God?--A. No, in no wise; +for this man doth, just like Saul, he will slay a part, and will +keep a part alive; the kingdom must be taken from him also (1 Sam +15). + +Q. How if a man he willing to lose all but his life?--A. He that +'will save his life shall lose it,' but he that 'will lose his +life for my sake,' saith Christ, 'shall keep it unto life eternal' +(Matt 16:25; John 12:25). + +Q. How if a man has been willing to lose all that he hath, but +is not now, will not God accept of his willingness in time past, +though he be otherwise now?--A. No; for the true disciple must +deny himself daily, take up his cross daily, and go after Jesus +Christ (Luke 9:23). + +Q. But how if a man carrieth it well outwardly, so that he doth +not dishonour the gospel before men, may not this be counted +self-denial?--A. No, if he be not right at heart; for though man +looketh on the outward appearance, God looketh at the heart (1 +Sam 16:7). + +Q. But if I be afraid my heart may deceive me in this great work, +if hard things come upon me hereafter, is there no way to find +out whether it will deceive me then or no?--A. I will give you a +few answers to this question, and will shew you first whose heart +is like to deceive him in this work. + +Q. Will you befriend me so much?--A. Yes. 1. He that makes not +daily conscience of self-denial, is very unlike to abide a disciple +for times to come, if difficult. Judas did not deny himself daily, +and therefore fell when the temptation came (John 12:6). + +Q. Will you give me another sign?--A. Yes. He that indulgeth any +one secret lust under a profession, is not like to deny himself +in all things for Christ. + +Q. Who are they that indulge their lusts?--A. They that make +provision for them, either in apparel, or diet, or otherwise (Rom +13:12-14; Isa 3:6-24; Amos 6:3-6). + +Q. Who else do so?--A. They that excuse their sins, and keep them +disguised that they may not be reprehended, as Saul did, &c. (1 +Sam 15:18-22). + +Q. Who else are they that indulge their lusts?--A. They that heap +up to themselves such teachers as favour their lusts (2 Tim 4:3,4; +Isa 30:10). + +Q. Who else do indulge their sins?--A. They that choose rather to +walk by the imperfect lives of professors than by the holy Word of +God: or thus, they that make the miscarriages of some good men an +encouragement unto themselves to forbear to be exact in self-denial, +these eat up the sins of God's people as men eat bread (Hosea +4:7-9). + +Q. Will you now shew me who are like to do this part of God's +worship acceptably?--A. Yes; he whose heart is set against sin as +sin, is like to deny himself acceptably (Rom 7:13,14). + +Q. Who else?--A. He that hath the sense and savour of forgiveness +of sins upon his heart (2 Cor 5:14). + +Q. Who else is like to deny himself well?--A. He that hath his +affections set upon things above, where Christ sitteth at the +right hand of God (Col 3:1-5). + +Q. Who else is like to deny himself well for Christ?--A. He that +seeth a greater treasure in self-denial, than in self-seeking (2 +Cor 12:9-11; Heb 11:24-26). + +Q. Are there none other signs of one that is like to do this part +of God's worship acceptably?--A. Yes; he that takes up his cross +daily, and makes Christ's doctrine his example (Luke 6:47,48; John +12:25,26). + +Q. But how do you discover a man to be such a one?--A. He keepeth +this heart with all diligence, he had rather die than sin; ill +carriages of professors break his heart, nothing is so dear to +him as the glory of Christ (Prov 4:23; Num 11:15; Phil 3:18; Acts +20:24).[22] + +Q. Pray, can yo give me some motive to self-denial?--A. Yes; the +Lord Jesus denied himself for thee; what sayest thou to that? + +Q. Wherein did Christ deny himself for me?--A. He left his heaven +for thee, he denied for thy sake to have so much of this world +as hath a fox or a bird, and he spilt his most precious blood for +thee (John 6:38; Luke 9:58; 2 Cor 8:9; Rev 1:5). + +Q. Can you give another motive to self-denial?--A. Yes; 'What shall +it profit a man, if he shall gain the whole world, and lose his +own soul?' (Mark 8:36). + +Q. But why doth God require self-denial of them that will be +saved?--A. God doth not require self-denial as the means to obtain +salvation, but hath laid it down as a proof of the truth of a +man's affections to God and Christ. + +Q. How is self-denial a proof of the truth of a man's affections +to God?--A. In that for the sake of his service, he leaveth all +his enjoyments in this world. Thus he proved Abraham's affections +(Gen 22:12). Thus he proved Peter's affections (Matt 4:18-22) +and thus he proved their affection that you read of in the gospel +(Luke 9:57-73). + +Q. What reason else can you produce why God requireth self-denial?--A. +Self-denial is one of the distinguishing characters by which true +Christians are manifested from the feigned ones: for those that +are feigned, flatter God with their mouths, but their hearts seek +themselves; but the sincere, for the love that he hath to Christ, +forsaketh all that he hath for his sake (Psa 78:36,37; Eze +33:31,32).[23] + +Q. Is there yet another reason why God requireth self-denial of +them that profess his name?--A. Yes; because by self-denial the +power and goodness of the truths of God are made manifest to the +incredulous world. For they cannot see but by the self-denial +of God's people, that there is such power, glory, goodness, and +desirableness in God's truth as indeed there is (Dan 3:16,28; Phil +1:12,13). + +Q. Have you another reason why God requireth self-denial?--A. Yes; +because self-denial prepareth a man, though not for the pardon +of his sin, yet for that far more exceeding and eternal weight +of glory, that is laid up only for them that deny all that they +have for the Lord Jesus, his name, and cause in this world (2 Cor +4:8-10,17; 2 Thess 1:5,6). + +Q. Before you conclude, will you give me a few instances of the +severity of God's hand upon some professors, that have not denied +themselves when called thereto by him?--A. Yes, willingly; Lot's +wife for but looking behind her towards Sodom, when God called +her from it, was stricken from heaven, and turned into a pillar +of salt; therefore remember Lot's wife (Gen 19:17,26; Luke 17:31,32). + +Q. Can you give me another instance?--A. Yes; Esau for not denying +himself of one morsel of meat was denied a share in the blessing, +and could never obtain it after, though he sought it carefully +with tears (Gen 25:32-34; Heb 12:16,17). + +Q. Have you at hand another instance?--A. Yes; Judas for not denying +himself, lost Christ, his soul, and heaven: and is continued the +great object of God's wrath among all damned souls (John 12:5,6; +Luke 22:3-6; Matt 26:14-16; Acts 1:25). + +Q. Will you give me one more instance, and so conclude?--A. Yes; +Ananias and Sapphira his wife, did for the want of self-denial, +pull upon themselves such wrath of God, that he slew them, while +they stood in the midst before the apostles (Acts 5:1-11). + + +The Conclusion. + +Before I wind up this discourse, I would lay down these few things +for you to consider of, and meditate upon. + +I. Consider, that seeing every one by nature are accounted sinners; +it is no matter whether thy actual sins be little or great, few +or many, thy sinful nature hath already lain thee under the curse +of the law. + +II. Consider, That therefore thou hast already ground for humiliation, +sins to repent of, wrath to fly from, or a soul to be damned. + +III. Consider, That time stays not for thee, and also that as +time goes, sin increaseth; so that at last the end of thy time, +and the completing of thy sin, are like to come upon thee in one +moment. + +IV. Bring thy last day often to thy bedside, and ask thy heart, +if this morning thou wast to die, if thou be ready to die or no. + +V. Know it is a sad thing to lie a dying, and to be afraid to +die; to lie a dying and not to know whither thou art going; to lie +a dying, and not to know whether good angels or bad must conduct +thee out of this miserable world. + +VI. Be often remembering what a blessed thing it is to be saved, +to go to heaven, to be made like angels, and to dwell with God +and Christ to all eternity. + +VII. Consider how sweet the thought of salvation will be to thee +when thou seest thyself in heaven, whilst others are roaring in +hell.[24] + +The Lord Jesus Christ be with thy spirit. + + + +FOOTNOTES: + +1. How awful the thought that persons should sit under so faithful +and searching a ministry, and still remain in their sins. Is it +so to the present day under a faithful ministry? then, Oh my soul, +how is it with thee?--Ed. + +2. A painful recollection of his long and cruel imprisonment for +conscience sake led Bunyan to feel the value of liberty. Still he +forcibly appeals to his reader on the necessity of private judgment +in divine things. His twelve years' converse with God and his +word in prison had confirmed his principles; while divine love +had swallowed up the fear of man.--Ed. + +3. Faith is the only principle that, by the power of the Holy Ghost, +can purify the heart. It leads the soul into holy communion with +a pure and holy God, and thus cleanses the heart.--Ed. + +4. All mankind, as born into the world, show, as soon as the mental +powers open, aversion to God, to his purity, his law, his gospel; +the doctrines of grace and the work of the Spirit upon the heart. +A solemn proof of the universal taint given by original sin.--Ed. + +5. By the word 'public' is to be understood a federal head, or the +representative of all his posterity. Adam's faith can only save +his own soul; his sin taints all his seed.--Ed. + +6. A state of hostility to God plunges the soul into mental darkness, +rage, horror, anguish, despair, and endless and unutterable +misery and woe. How ought we to love the Lord Jesus for his GREAT +salvation!--Ed. + +7. It is a very modern custom to have the place of execution within +a city--formerly they were always without--their position being +still noted by the name 'Gallow Knowe,' the knoll or mound of the +gallows; 'Gallowgate,' the gate or way leading to the gallows; +and so on. Happily for the well-being of society, these exhibitions +are less frequent than they formerly were. + +8. 'That servant which knew his lord's will, and prepared not +himself, neither did according to his will, shall be beaten with +many stripes' (Luke 12:47)--Ed. + +9. Which is the greatest sinner; he who invents scandal, or he who +encourages the inventor to retail it? If there were no receivers, +there would be no thieves.--Ed. + +10. The terms in which this question is put, shows that the little +children here intended were capable of repentance and faith. That +Bunyan believed, as Toplady did, the salvation of all that die in +infancy by the atonement of Christ, there can be no doubt. 'In my +remarks on Dr. Rowell, I testified my firm belief that the souls +of all departed infants are with God in glory.' See the Introduction +to Toplady's Historic Proof.--Ed. + +11. The knowledge of ourselves as vile and abominable, hopeless +and helpless, is an essential step towards our recovery. The next +step that leads to heaven, and lands us there, is to 'know the +only true God, and Jesus Christ whom he has sent,' as revealed in +the word of truth. 'This is eternal life.'--Ed. + +12. The unrenewed heart is the sink of sin, the fountain of pollution. +'Out of the heart proceeds evil thoughts, murders, adulteries, +fornications, thefts, false witness, blasphemies; these defile a +man.' Create in us a clean heart, O God!--Ed. + +13. No poor soul was more severely visited with these feelings +than Bunyan. 'Now I beheld the condition of the dog and toad; and +counted the state of every thing that God had made far better than +this state of mine.'--Grace Abounding, No. 104.--Ed. + +14. How pointed and forcible is this illustration of the absurdity +of neglecting the Physician of souls, when the malady of sin is +felt. The more desperate our disease, the faster we should fly to +Christ for cure.--Ed. + +15. The awful condition of the unconverted consists in their being +in a state of separation from God, insensible of that dismal state, +utterly unable to extricate themselves out of it, and loathsome +to God while they continue in it. Reader, do you recollect when +this was your state; if not, what hope is there that you have +passed from death unto life?--Ed. + +16. The operation of faith is by steps. 'To open their eyes,' 'to +turn them from darkness to light,' 'from power of Satan to God,' +'forgiveness of sins,' 'the heavenly inheritance' (Acts 26:18).--Ed. + +17. Under a fear lest he had spoken against Christ, Bunyan thus +expresses his misery; 'I fell into a very deep pause about the +most fearful state my sin had brought me to; and, lifting up my +head, I saw as if the sun did grudge to give me light, and as if +the very stones in the street, and tiles upon the houses, did bend +themselves against me.'--Grace Abounding, No. 186.--Ed. + +18. 'The sacrifice of the wicked is an abomination to the Lord; +but the prayer of the upright is his delight. He loveth him that +followeth after righteousness' (Prov 15:8,9). That our prayers +may be heard, the heart should be right with God, and our souls +at peace with him through the Son of his love.--Mason.--Ed. + +19. These are parts of a Christian's experience, admirably +illustrated in that extraordinary book by Bunyan, 'Grace Abounding +to the Chief of Sinners.'--Ed. + +20. All-prevailing prayers must be offered up through the mediation of +Christ, in obedience to God's command, with an eye to his glory, +and for what is agreeable to his will and heavenly wisdom to grant. +'Lifting up holy hands, without wrath and doubting' (1 Tim 2:8). +God's service must be in faith, love, and purity of heart.--Ryland.--Ed. + +21. How debased is the human heart, to delay one moment in giving +up its poor all for Christ. In him dwells the fulness of the Godhead; +he has unsearchable riches of wisdom and knowledge to bestow; +all-sufficient grace and strength, to enable us to do and suffer +his will; and everlasting glory at the close of our pilgrimage.--Ed. + +22. No tongue can utter, or heart conceive, the unspeakable reward +which an unwearied, unfainting diligence in well-doing, attends +the humble believer; it begins in this world, and is consummated +in endless glory.--Ed. + +23. Christian, you are not your own, you are bought with a price +far above all the treasures of the earth. You must not do as you +please, but study to do the will of your heavenly Father. The +man who is bent upon doing his own will, renounces the name of +Christian. REBEL against God is inscribed upon all who do not his +will.--Ed. + +24. How blessed is the hope of the Christian; full of life, power, +and much assurance. The salvation by Christ is infinitely precious; +it redeems the souls from all possible misery, and introduces +it to the favour, love, and protection of almighty God, who will +save it from the ruins of time, till possessed of the riches of +eternity.--Ed. + +*** + +SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. + +BY JOHN BUNYAN. + +London: Printed for Benjamin Alsop, at the Angel and Bible in the +Poultry, 1684. + + + + +ADVERTISEMENT BY THE EDITOR. + +THIS valuable treatise was first published in a pocket volume in +1684, and has only been reprinted in Whitfield's edition of Bunyan's +works, 2 vols. folio, 1767. + +No man could have been better qualified to give advice to sufferers +for righteousness' sake, than John Bunyan: and this work is +exclusively devoted to that object. Shut up in a noisome jail, +under the iron hand of persecution, for nearly thirteen years, in +the constant fear of being hanged as a malefactor, for refusing +conformity to the national liturgy, he well knew what sufferings +were, and equally well did he know the sources of consolation. +It was wisely ordered by Divine Providence, that before the king +pardoned him, he had a legal return under the hand and seal of the +sheriff of Bedfordshire, certifying the reasons of this frightful +imprisonment. This is entered in the minutes of the Privy Council +on the 8th and 15th of May, 1672; and it proves that he was thus +cruelly punished for "being at conventicles for nonconformity" and +for no other cause. In this "Advice" we find his opinion on the +origin of persecution--the instruments--the motives--its cruelty--with +cautions, counsels, and support to the persecuted. He considers +persecution a strange anomaly,--"The reason is that Christianity +is a harmless thing--that be it never so openly professed it hurts +no man." Simple-hearted, honest John, thou dreamest. What wouldest +thou have thought of a system by which all would have been taught +to tag their laces and mend their own pots and kettles? What would +have become of thy trade as a brazier? Christianity teaches all +mankind not to trust in those empirics who profess to cure souls +for Peter's pence, tithes, mortuaries, and profits; but to go by +themselves to the Great Physician, and he will pour in his wine +and oil, his infallible remedies for a sin-sick soul, without +money and without price. To Bunyan this was not only harmless to +others, but the most boundless mercy that God could bestow upon +man. What could be more destructive to the hierarchy of popes, +cardinals, and papal nuncios of the Latin, with the patriarchs, +archimandrites, and papas of the Greek churches? A system by which +all their services are dispensed with, and priestly and prelatic +pride is leveled with the dust. Can we wonder that those who +preached the holy, humbling, self-denying doctrines of the cross, +were persecuted to the death? Bunyan's opinion is, that Satan +is the author of persecution, by which he intended to root out +Christianity. The whirlwind and the tempest drives away those who +are not rooted and grounded in the faith, some of whom may have +stood like stately cedars until the trying time of trial came. +But the humble Christian in such a season takes deeper root--a +stronger grasp. Faith, his anchor, is sure and steadfast; it enters +eternity and heaven, where Satan can find no entrance to disturb +its hold. In persecution, men are but the devil's tools, and little +think that they are doing his drudgery. + +The man of God declares the truth in plain terms, "No one is a +Christian except he is born of God by the anointing of the Holy +One." Carnal men cannot endure this; and then "the game begins," +how such troublesome fellows may be put out of the way, and their +families be robbed of their possessions to enrich the persecutors. +"The holy places, vestures, gestures--the shows and outward greatness +of false religion, are in danger." Their sumptuous ceremonies, +glorious ornaments, new-fashioned carriages,1 "will fall before +the simplicity and majesty of truth." The Christian falls out with +sin at home, and then with sinful ceremonies in divine worship. +With him all that is not prescribed in the word of God is forbidden. +Sentiments like these are a blow at the root of superstition with +all its fraudful emoluments. Hence the storms of persecution which +fall on the faithful followers of Christ. Antichrist declares the +excellency of human inventions to supply what he considers defects +in God's system. + +Such is the mad folly of the human heart! Dust and ashes find fault +with a system which is the perfection of wisdom, mercy, and love. +And such their infatuation, that "none must be suffered to live and +breathe that refuseth conformity thereto." Mr. Bunyan's cautions +and counsels are full of peace--"submission to the powers that +be." Pray for the persecutor--return good for his evil. He is in +the hand of God, who will soon level him with the dust, and call +his soul to solemn judgment. Although the sufferer's cause is good, +do not run yourself into trouble--Christ withdrew himself--Paul +escaped by being lowered down the city wall in a basket. If they +persecute you in one city, flee to another. "A minister can quickly +pack up and carry his religion with him, and offer what he knows +of his God to another people." God is the support of his persecuted +ones. "His power in holding up some, his wrath in leaving of +others; his making of shrubs to stand, and his suffering of cedars +to fall; his infatuating of the counsels of men, and his making +of the devil to outwit himself; his giving of his presence to his +people, and his leaving of his foes in the dark; his discovering +the uprightness of the hearts of his sanctified ones, and laying +open the hypocrisy of others, is a working of spiritual wonders +in the day of his wrath, and of the whirlwind and storm." "Alas! +we have need of these bitter pills at which we so much winch and +shuck. The physician has us in hand. May God by these try and +judge us as he judges his saints, that we may not be condemned +with the world." Such were the feelings of John Bunyan after his +long sufferings; they are the fruits of a sanctified mind. Reader, +great are our mercies--the arm of the persecutor is paralysed by +the extension of the knowledge of Christ. Still we have to pass +through taunts and revilings, and sometimes the loss of goods; but +we are saved from those awful trials through which our pilgrim +forefathers passed. May our mercies be sanctified, and may grace +be bestowed upon us in rich abundance, to enable us to pity and +forgive those sects who, in a bye-gone age, were the tools of +Satan, and whose habitations were full of cruelty.--GEO. OFFOR. + + + +TO THE CHRISTIAN READER. BELOVED, I thought it convenient, since +many at this day are exposed to sufferings, to give my advice +touching that to thee. Namely, that thou wouldest take heed to +thyself, and keep thy soul diligently, and not suffer thyself to +be entangled in those snares that God hath suffered to be laid in +the world for some. Beware of "men" in the counsel of Christ "for +they will deliver you up" (Matt 10:17). Keep thou therefore within +the bounds of uprightness and integrity towards both God and man: +for that will fortify, that will preserve thee, if not from, yet +under the rage of men, in a comfortable and quiet frame of heart. +Wherefore do that, and that only, that will justify thy innocency, +and that will help thee, not with forced speech, but with good +conscience, when oppressed, to make thy appeals to God, and to +the consciences of all men. + +This is the advice that, I thank God, I have taken myself: for I +find that there is nothing, next to God and his grace by Christ, +that can stand one in such stead, as will a good and harmless +conscience.2 + +I hope I can say that God has made me a Christian: and a Christian +must be a harmless man, and to that end, must embrace nothing but +harmless principles. A Christian's business, as a Christian, is +to believe in Jesus Christ, and in God the Father by him; and to +seek the good of all about him, according as his place, state and +capacity in this world will admit, not meddling with other men's +matters, but ever following that which is good. A Christian is +a child of the kingdom of God, and that kingdom, take it as it +begins in grace, or as it is perfected in glory, is not of this +world but of that which is to come: and though men of old, as some +may now, be afraid of that kingdom: yet that kingdom will hurt +no man, neither with its principles, nor by itself. To instance +somewhat, Faith in Christ: what harm can that do? A life regulated +by a moral law, what hurt is in that? Rejoicing in spirit for the +hope of the life to come by Christ, who will that harm? Nor is the +instituted worship of our Lord of any evil tendency, Christianity +teaches us also to do our enemies good, to "Bless them that hate +us, and to pray for them that despitefully use us and persecute +us," and what evil can be in that? This is the sum of the Christian +religion, as by the word may be plainly made appear: wherefore I +counsel thee to keep close to these things, and touch with nothing +that jostleth therewith. + +Nor do thou marvel, thou living thus, if some should be so foolish +as to seek thy hurt, and to afflict thee, because thy works are +good (1 John 3:12,13). For there is need that thou shouldest at +sometimes be in manifold temptations, thy good and innocent life +notwithstanding (1 Peter 1:6). For, to omit other things, there +are some of the graces of God that are in thee, that as to some +of their acts, cannot shew themselves, nor their excellency, nor +their power, nor what they can do: but as thou art in a suffering +state. Faith and patience, in persecution, has that to do, that +to shew, and that to perform, that cannot be done, shewed, nor +performed any where else but there. There is also a patience of +hope; a rejoicing in hope, when we are in tribulation, that is, +over and above that which we have when we are at ease and quiet. +That also that all graces can endure, and triumph over, shall not +be known, but when, and as we are in a state of affliction. Now +these acts of our graces are of that worth and esteem with God, +also he so much delighteth in them: that occasion through his +righteous judgment, must be ministered for them to shew their +beauty, and what bravery 3 there is in them. + +It is also to be considered that those acts of our graces, that +cannot be put forth, or shew themselves in their splendour, but +when we Christianly suffer, will yield such fruit to those whose +trials call them to exercise, that will, in the day of God, abound +to their comfort, and tend to their perfection in glory (1 Peter +1:7; 2 Cor 4:17). + +Why then should we think that our innocent lives will exempt us +from sufferings, or that troubles shall do us such harm? For verily +it is for our present and future good that our God doth send them +upon us. I count therefore, that such things are necessary for the +health of our souls, as bodily4 pains and labour are for [the +health of] the body. People that live high, and in idleness, +bring diseases upon the body: and they that live in all fullness +of gospel-ordinances, and are not exercised with trials, grow +gross, are diseased and full of bad humours in their souls. And +though this may to some seem strange: yet our day has given us +such an experimental proof of the truth thereof, as has not been +known for some ages past. + +Alas! we have need of those bitter pills, at which we so winch and +shuck:5 and it will be well if at last we be purged as we should +thereby. I am sure we are but little the better as yet, though +the physician has had us so long in hand. Some bad humours may +possibly ere long be driven out: but at present the disease is so +high, that it makes some professors fear more a consumption will +be made in their purses by these doses, than they desire to be +made better in their souls thereby. I see that I still have need +of these trials; and if God will by these judge me as he judges +his saints, that I may not be condemned with the world, I will +cry, Grace, grace for ever. The consideration also that we have +deserved these things, much6 silences me as to what may yet happen +unto me. I say, to think that we have deserved them of God, though +against men we have done nothing, makes me lay my hand upon my +mouth, and causes me to hold my tongue. Shall we deserve correction? +And be angry because we have it! Or shall it come to save us? and +shall we be offended with the hand that brings it! Our sickness +is so great that our enemies take notice of it; let them know too +that we also take our purges patiently. We are willing to pay for +those potions that are given us for the health of our body, how +sick soever they make us: and if God will have us pay too for +that which is to better our souls, why should we grudge thereat? +Those that bring us these medicines have little enough for their +pains: for my part, I profess, I would not for a great deal, be +bound, for their wages, to do their work. True, physicians are for +the most part chargeable, and the niggards are too loth to part +with their money to them: but when necessity says they must either +take physic, or die: of two evils they desire to choose the least. +Why, affliction is better than sin, and if God sends the one to +cleanse us from the other, let us thank him, and be also content +to pay the messenger. + +And thou that art so loth to pay for thy sinning, and for the means +that puts thee upon that exercise of thy graces, as will be for +thy good hereafter: take heed of tempting of God lest he doubleth +this potion unto thee. The child, by eating of raw fruit, stands +in need of physic, but the child of a childish humour refuseth to +take the potion, what follows but a doubling of the affliction, +to wit, frowns, chides, and further threatenings and a forcing +of the bitter pills upon him. But let me, to persuade thee to lie +down and take thy potion, tell thee, it is of absolute necessity, +to wit, for thy spiritual and internal health. For, First, Is +it better that thou receive judgment in this world, or that thou +stay for it to be condemned with the ungodly in the next? Second, +Is it better that thou shouldest, as to some acts of thy graces, +be foreign, and a stranger, and consequently that thou shouldest +lose that far more exceeding, and eternal weight of glory that is +prepared as the reward thereof? or that thou shouldest receive it +at the hand of God, when the day shall come that every man shall +have praise of him for their doings? Third, And I say again, +since chastisements are a sign of sonship, a token of love: and +the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8; +Hosea 4:14). Is it not better that we bear those tokens and marks +in our flesh that bespeak us to belong to Christ, than those that +declare us to be none of his? For my part, God help me to choose +rather to suffer affliction with the people of God, than to enjoy +the pleasures of sin for a season: and God of his mercy prepare +me for his will. I am not for running myself into sufferings, but +if godliness will expose me to them, the Lord God make me more +godly still: for I believe there is a world to come. But, Christian +reader, I would not detain thee from a sight of those sheets in +thy hand: only let me beg of thee, that thou wilt not be offended +either with God, or men, if the cross is laid heavy upon thee. +Not with God, for he doth nothing without a cause, nor with men, +for they are the hand of God: and will they, nill they; 7 they are +the servants of God to thee for good (Psa 17:14; Jer 24:5). Take +therefore what comes to thee from God by them, thankfully. If the +messenger that brings it is glad that it is in his power to do thee +hurt, and to afflict thee; if he skips for joy at thy calamity: +be sorry for him; pity him, and pray to thy Father for him: he +is ignorant and understandeth not the judgment of thy God, yea he +sheweth by this his behavior, that though he, as God's ordinance, +serveth thee by afflicting of thee: yet means he nothing less than +to destroy thee: by the which also he prognosticates before thee +that he is working out his own damnation by doing of thee good. +Lay therefore the woeful state of such to heart, and render him +that which is good for his evil; and love for his hatred to thee; +then shalt thou shew that thou art acted by a spirit of holiness, +and art like thy heavenly Father. And be it so, that thy pity +and prayers can do such an one no good, yet they must light some +where, or return again, as ships come loaden from the Indies, full +of blessings into thine own bosom. + +And besides all this, is there nothing in dark providences, for +the sake of the sight and observation of which, such a day may be +rendered lovely, when it is upon us? Is there nothing of God, of +his wisdom and power and goodness to be seen in thunder, and +lightning, in hailstones? in storms? and darkness and tempests? +Why then is it said, he "hath his way in the whirlwind and in the +storm" (Nahum 1:3). And why have God's servants of old made such +notes, and observed from them such excellent and wonderful things. +There is that of God to be seen in such a day as cannot be seen +in another. His power in holding up some, his wrath in leaving of +others; his making of shrubs to stand, and his suffering of cedars +to fall; his infatuating of the counsels of men, and his making +of the devil to outwit himself; his giving of his presence to his +people, and his leaving of his foes in the dark; his discovering +the uprightness of the hearts of his sanctified ones, and laying +open the hypocrisy of others, is a working of spiritual wonders +in the day of his wrath, and of the whirlwind and storm. These +days! these days are the days that do most aptly give an occasion +to Christians, of any, to take the exactest measures and scantlings +of ourselves. We are apt to overshoot, in days that are calm, and +to think ourselves far higher, and more strong than we find we be, +when the trying day is upon us. The mouth of Gaal and the boasts +of Peter were great and high before the trial came, but when that +came, they found themselves to fall far short of the courage they +thought they had (Judg 9:38). We also, before the temptation comes, +think we can walk upon the sea, but when the winds blow, we feel +ourselves begin to sink. Hence such a time is rightly said to be a +time to try us, or to find out what we are, and is there no good +in this? Is it not this that rightly rectifies our judgment about +ourselves, that makes us to know ourselves, that tends to cut off +those superfluous sprigs of pride and self-conceitedness, wherewith +we are subject to be overcome? Is not such a day, the day that +bends us, humbleth us, and that makes us bow before God, for our +faults committed in our prosperity? and yet doth it yield no good +unto us? we cold not live without such turnings of the hand of +God upon us. We should be overgrown with flesh, if we had not our +seasonable winters. It is said that in some countries trees will +grow, but will bear no fruit, because there is no winter there. +The Lord bless all seasons to his people, and help them rightly +to behave themselves, under all the times that go over them. +Farewell. I am thine to serve thee in the gospel, JOHN BUNYAN. + +ADVICE TO SUFFERERS. + +"WHEREFORE LET THEM THAT SUFFER ACCORDING TO THE WILL OF GOD, +COMMIT THE KEEPING OF THEIR SOULS TO HIM IN WELL DOING, AS UNTO +A FAITHFUL CREATOR"--1 PETER 4:19. + +This epistle was written to saints in affliction, specially those of +the circumcision, for whom this Peter was an apostle. And it was +written to them to counsel, and comfort them in their affliction. +To counsel them as to the cause, for which they were in afflictions, +and as to the right management of themselves, and their cause, +under their affliction. To comfort them also both with respect +to their present help from God, and also with reference to the +reward that (they faithfully continuing to the end) should of +God be bestowed upon them: all which we shall have occasion, more +distinctly, to handle in this following discourse. The text is a +conclusion, drawn from the counsel and comfort which the apostle +had afore given them in their suffering state. As who should say, +my brethren, as you are now afflicted, so sufferings are needful +for you, and therefore profitable and advantageous: wherefore be +content to bear them. And that you may indeed bear them with such +Christian contentedness, and patience as becomes you; commit the +keeping of your souls to your God as unto a faithful Creator. "Let +them that suffer according to the will of God, commit the keeping +of their souls to him [in well doing,] as unto a faithful Creator." + +In this conclusion, therefore, we have three things very fit for +sufferers to concern themselves with. FIRST, A direction to a duty +of absolute necessity. SECOND, A description of the persons, who +are unto this, so necessary a duty, directed. THIRD, An insinuation +of the good effect that will certainly follow to those that after +a due manner shall take this blessed advice. + +The duty so absolutely necessary is, that sufferers "commit +the keeping of their souls to God." The sufferers here intended, +are those "that suffer according to the will of God." The good +insinuated, that will be the effect of our true doing of this, is, +we shall find God "a faithful Creator." [FIRST--THE DUTY TO WHICH +SUFFERERS ARE DIRECTED.] We will first begin with the duty, that +sufferers are here directed to, namely, the committing of their +souls to God. "Let them--commit the keeping of their souls to him, +in well doing." + +And I find two things in it that first call for explaining before +I proceed. 1. What we must here understand by "the soul." 2. What +by "committing" the soul to God. + +1. For the first: "The soul," here, is to be taken for that most +excellent part of man, that dwelleth in the body; that immortal, +spiritual substance, that is, and will be capable of life, and +motion, of sense and reason; yea, that will abide a rational being, +when the body is returned to the dust as it was. This is that great +thing, that our Lord Jesus intends, when he bids his disciples in +a day of trial, fear him that can destroy both body and soul in +hell (Luke 12:5). That great thing, I say, that he there cautions +them to take care of. According to Peter here, "Let them commit +the keeping of their soul to him in well doing." + +2. Now to "commit" this soul to God, is to carry it to him, to +lift it to him, upon my bended knees, and to pray him for the Lord +Jesus Christ's sake, to take it into his holy care, and to let it +be under his keeping. Also, that he will please to deliver it from +all those snares that are laid for it, betwixt this and the next +world, and that he will see that it be forthcoming, safe and sound, +at the great and terrible judgment, notwithstanding so many have +engaged themselves against it. Thus David committed his soul to +God, when he said "Arise, O Lord, disappoint him, cast him down: +deliver my soul, O Lord, from the wicked, which is thy sword" (Psa +17:13). And again, "Be pleased, O Lord, to deliver me: O Lord, +make hast to help me. Let them be ashamed and confounded together +that seek after my soul to destroy it" (Psa 40:13,14). + +Thus, I have shewed you what the soul is, and what it is to commit +the soul to God. This then is the duty that the apostle here +exhorteth the sufferers to, namely, to carry their soul to God, +and leave it with him while they engage for his name in the world. +Now from the apostle's exhortation to this great duty, I will draw +these following conclusions. + +Conclusion First, That when persecution is raised against a people, +there is a design laid for the ruin of those people's souls. This, +I say, doth naturally follow from the exhortation. Why else, need +they to commit the keeping of their souls to God. For by this +word, "Unto God to keep them," is suggested; there is that would +destroy them, and that therefore persecution is raised against +them. I am not so uncharitable, as to think, that persecuting +men design this. 8But I verily believe that the devil doth design +this, when he stirs them up to so sorry a work. In times of trial, +says Peter, "your adversary the devil walketh about as a roaring +lion, seeking whom he may devour" (1 Peter 5:8). + +Alas! men in their acts of this nature, have designs that are +lower, and of a more inferior rank. Some of them look no higher +than revenge upon the carcass; than the spoiling of their neighbour +of his estate, liberty, or life; than the greatening of themselves +in this world, by the ruins of those that they have power to spoil. +Their "possessors slay them, and hold themselves not guilty: and +they that sell them say, Blessed be the Lord, for I am rich" (Zech +11:5). + +Ay! But Satan will not be put off thus: it is not a bag of money, +or the punishing of the carcass of such a people, that will please +or satisfy him. It is the soul that he aims at; the ruin of the +precious soul that he hath bent himself to bring to pass. It is this +therefore that Peter here hath his heart concerned with. As, who +should say, My brethren, are you troubled and persecuted for your +faith? look to it, the hand of Satan is in this thing, and whatever +men drive at by doing as they do, the devil designs no less than +the damnation of your souls. Ware hawk, saith the falconer, when +the dogs are coming near her: especially if she be too much minding +of her belly, and too forgetful of what the nature of the dog is. +Beware Christian, take heed Christian; the devil is desirous to +have thee. And who could better give this exhortation than could +Peter himself. Who for not taking heed as to this very thing, had +like by the devil to have been swallowed up alive: as is manifest +to them that heedfully read, and consider how far he was gone, +when that persecution was raised against his Master (Luke 22). +When a tyrant goes to dispossess a neighbouring prince of what is +lawfully his own: the men that he employeth at arms to overcome, +and get the land, they fight for half-crowns, and the like, and +are content with their wages: But the tyrant is for the kingdom, +nothing will serve him but the kingdom.9 This is the case: Men +when they persecute, are for the stuff, but the devil is for the +soul, nor will any thing less than that satisfy him. Let him then +that is a sufferer "commit the keeping of his soul to God:" lest +stuff, and soul, and all be lost at once. + +Conclusion Second, A second conclusion that followeth upon these +words, is this: That sufferers, if they have not a care, may be +too negligent as to the securing of their souls with God, even +when persecution is upon them. For these words, as they are an +instruction, so they are an awakening instruction; they call as to +people in danger; as to people, not so aware of the danger; or as +unto a people that forget, too much, that their souls, and the ruin +of them, are sought after by Satan, when trouble attends them for +the gospel sake. As, who should say, when troubles are upon you +for the gospel's sake, then take heed that you forget not to commit +your souls to the keeping of God. We are naturally apt with that +good man Gideon, to be threshing out our wheat, that we may hide +it from the Midianites (Judg 6:11). But we are not so naturally apt +to be busying ourselves to secure our souls with God. The reason +is, for that we are more flesh than spirit, and because the voice +of the world makes a bigger sound in our carnal mind, than the word +of God doth. Wherefore Peter, here, calls upon us as upon men of +forgetful minds, saying, Let them that suffer according to the +will of God, have a care of their souls, and take heed, that the +fears of the loss of a little of this world, do not make them +forget the fear of the losing of their souls. That sufferers are +subject to this, may appear by the stir and bustle that at such +a time they make to lock all up safe that the hand of man can +reach,10 while they are cold, chill, remiss, and too indifferent +about the committing of their soul to God to keep it. This is seen +also, in that many, in a time of trouble for their profession, +will study more to deceive themselves by a change of notions, by +labouring to persuade their consciences to admit them to walk more +at large, by hearkening to opinions that please and gratify the +flesh, by adhering to bad examples, and taking evil counsels, than +they will to make straight steps for their feet: and to commit +the keeping of their souls to God. What shall I say, have there +not been many, that so long as peace has lasted, have been great +swaggerers for religion, who yet so soon as the sun has waxed +warm, have flagged, have been discontented, offended, and turned +away from him that speaketh from heaven? All which is because men +are naturally apt to be more concerned for their goods, carnal +peace, and a temporal life, than they are about securing of their +souls with God. Wherefore I say, these words are spoken to awaken +us to the consideration of soul-concerns, and how that should be +safely lodged under the care, protection, and mercy of God, by +our committing of it to him, for that purpose, by Jesus Christ +our Lord. + +Conclusion Third, Another conclusion that followeth upon this +exhortation, is this: That persecution doth, sometimes, so hotly +follow God's people, as to leave them nothing but a soul to care +for. They have had no house, no land, no money, no goods, no life, +no liberty, left them to care for. ALL IS GONE BUT THE SOUL. +Goods have been confiscated, liberty has been in irons, the life +condemned, the neck in a halter, or the body in the fire. So then +all, to such, has been gone, and they have had nothing left them +to care for, but their soul. "Let them commit the keeping of their +soul to God." This conclusion, I say, doth naturally flow from +the words. For that the apostle here doth make mention only of +the soul, as of that which is left, as of that which yet remains +to the sufferer of all that ever he had. Thus they served Christ; +they left him nothing but his soul to care for. Thus they served +Stephen; they left him nothing but his soul to care for, and they +both cared for that, "Father, into thy hands I commend my spirit," +said Jesus (Luke 23:46). And, "Lord Jesus, receive my spirit," +said Stephen (Acts 7:59). As for all other things, they were gone. +They parted the very clothes of Christ among themselves before his +face, even while he did hang pouring out his life before them, +upon the tree. "They parted my garments among them," said he, +"and upon my vesture did they cast lots" (Matt 27:35; Mark 15:24; +John 19:24). This also has oftentimes been the condition of later +Christians, all has been gone, they have been stripped of all, +nothing has been left them but "soul" to care for. Job said that he +had escaped with the skin of his teeth; and that is but a little: +but he doth not escape with so much, that loses all that he has, +life and all, we now except the soul. But, + +Conclusion Fourth, Another thing that followeth from the words is +this; namely, That when the devil and wicked men have done what +they could, in their persecuting of the godly; they have yet had +their souls at their own dispose. 11 They have not been able to +rob them of their souls, they are not able to hurt their souls. +The soul is not in their power to touch, without the leave of God, +and of him whose soul it is. "And fear not them," saith Christ, +"which kill the body, but are not able to kill the soul" (Matt +10:28). This, I say, lies clear also in the text; for the exhortation +supposes, that whatever the sufferers, there made mention of, had +lost, they had yet their souls at their own dispose. Let them that +suffer, even to the loss of goods, liberty, or life, "commit the +keeping of their souls to God." As, who should say, though the +enemy hath reached them to their all, and stripped them of their +all, yet I know, that their soul is not among that all: For their +soul is yet free from them, at liberty, and may be disposed of, +even as the sufferer will. Wherefore, let him commit the keeping +of his soul to God, lest he also through his negligence or +carelessness be also spoiled of that. The sufferer, therefore, +hath his soul at his own dispose, he may give that away to God +Almighty, in spite of all that the devil and the world can do. He +may, indeed, see men parting his land, his household stuff, yea, +his very raiment among themselves, but they cannot so dispose of +his soul.12 They "have no more that they can do" (Luke 12:4). + +Conclusion Fifth, Another conclusion that followeth from these +words is this, That a man, when he is a sufferer, is not able to +secure his own soul from the hand of hell by any other means, but +by the committing of the keeping thereof to God. Do you suffer? +Are you in affliction for your profession? Then keep not your +soul in your own hand, for fear of losing that with the rest. For +no man "can keep alive his own soul" (Psa 22:29). No, not in the +greatest calm; no, not when the lion is asleep: how then should +he do it at such a time, when the horrible blast of the terrible +ones shall beat against his wall. The consideration of this was +that that made holy Paul, who was a man upon whom persecution +continually attended, commit his soul to God (Acts 20:22-24; 2 Tim +1:12). God, as I shall shew you by and by, is he, and he alone +that is able to keep the soul, and deliver it from danger. Man +is naturally a self-deceiver, and therefore is not to be trusted, +any farther than as the watchful eye of God is over him. But as +to his soul, he is not to be trusted with that at all, that must +be wholly committed to God, left altogether with him; laid at +his feet, and he also must take the charge thereof, or else it is +gone, will be lost, and will perish for ever and ever. Wherefore +it is a dangerous thing for a man that is a sufferer, to be a senseless +man, as to the danger that his soul is in, and a prayerless man, +as to the committing of the keeping of it to God. For he that +is such, has yet his soul, and the keeping thereof, in his own +deceitful hand. And so has he also that stays himself upon his +friends, upon his knowledge, the promise of men, or the mercy of +his enemies, or that has set in his mind a bound to himself, how +far he will venture for religion, and where he will stop. This +is the man that makes not God his trust, and that therefore will +surely fall in the day of his temptation. Satan, who now hunteth +for the precious soul to destroy it, has power, as well as policy, +beyond what man can think. He has power to blind, harden, and to +make insensible, the heart. He also can make truth in the eyes of +the suffering man, a poor, little, and insignificant thing. Judas +had not committed the keeping of his soul to God, but abode in +himself, and was left in his tabernacle: and you by and by see +what a worthy price he set upon himself, his Christ, and heaven, +and all. All to him was not now worth thirty pieces of silver. + +And as he can make truth in thy esteem to be little, so he can make +sufferings great, and ten times more terrible, than he that hath +committed the keeping of his soul to God shall ever find them. +A jail shall look as black as hell, and the loss of a few stools +and chairs, as bad as the loss of so many bags of gold. 13 Death +for the Saviour of the world, shall seem to be a thing both +unreasonable and intolerable. Such will choose to run the hazard +of the loss of a thousand souls, in the way of the world, rather +than the loss of one poor, sorry, transitory life for the holy +Word of God. But the reason, as I said, is, they have not committed +the keeping of their soul to God. For he that indeed has committed +the keeping of his soul to that great one, has shaken his hands of +all things here. Has bid adieu to the world, to friends, and life: +and waiteth upon God in a way of close keeping to his truth, and +walking in his ways, having counted the cost, and been persuaded +to take what cup God shall suffer the world to give him for so +doing. + +Conclusion Sixth, Another conclusion that followeth from these +words, is, That God is very willing to take the charge and care +of the soul (that is committed unto him) of them that suffer for +his sake in the world. If this were not true, the exhortation +would not answer the end. What is intended by, "Let him commit the +keeping of his soul to God," but that the sufferer should indeed +leave that great care with him; but if God be not willing to +be concerned with such a charge, what bottom14 is there for the +exhortation? But the exhortation has this for its bottom, therefore +God is willing to take the charge and care of the soul of him +that suffereth for his name in this world. "The Lord redeemeth the +soul of his servants: and none of them that trust in him shall +be desolate" (Psa 34:22; 1 Sam 25:28,29). None, not one that +committeth his soul to God's keeping in a way of well doing, but +shall find him willing to be concerned therewith. Ay, this, saith +the sufferer, if I could believe this, it would rid me of all my +fears. But I find myself engaged for God, for I have made a profession +of his name, and cannot arrive to this belief that God is willing +to take the charge and care of my soul. Wherefore I fear, that if +trials come so high, as that life, as well as estate, must go, that +both life, and estate, and soul, and all will be lost at once. + +Well, honest heart, these are thy fears, but let them fly away, and +consider the text again, "Let them that suffer according to the +will of God, commit the keeping of their souls to him,--as unto +a faithful Creator." These are God's words, Christ's words, and +the invitation of the Holy Ghost. When, therefore, thou readest +them, be persuaded that thou hearest the Father, and the Son, and +the Holy Ghost, all of them jointly and severally speaking to thee +and saying, Poor sinner, thou art engaged for God in the world, +thou art suffering for his Word: leave thy soul with him as with +one that is more willing to save it, than thou art willing he +should: act faith, trust God, believe his Word, and go on in thy +way of witness-bearing for him, and thou shalt find all well, and +according to the desire of thy heart at last. True, Satan will +make it his business to tempt thee to doubt of this, that thy way +be made yet more hard and difficult to thee. For he knows that +unbelief is a soul-perplexing sin, and makes that which would +otherwise be light, pleasant, and easy, unutterably heavy and +burdensome to the sufferer. Yea, this he doth in hope to make +thee at last, to cast away thy profession, thy cause, thy faith, +thy conscience, thy soul, and all. But hear what the Holy Ghost +saith again: "He shall spare the poor and needy, and shall save +the souls of the needy. He shall redeem their soul from deceit and +violence: and precious shall their blood be in his sight" (Psa +72:13,14). These words also are spoken for the comfort of sufferers, +ver. 12. "For he shall deliver the needy when he crieth; the poor +also, and him that hath no helper." Wherefore, let them that are +God's sufferers, pluck up a good heart; let them not be afraid to +trust God with their souls, and with their eternal concerns. Let +them cast all their care upon God, for he careth for them (1 Peter +5:7). + +But I am in the dark. + +I answer, never stick at that. It is most bravely done, to trust +God with my soul in the dark, and to resolve to serve God for +nothing, rather than give out. Not to see, and yet to believe, and +to be a follower of the Lamb, and yet to be at uncertainty, what +we shall have at last, argues love, fear, faith, and an honest +mind, and gives the greatest sign of one that hath true sincerity +in his soul. It was this that made Job and Peter so famous, and +the want of it that took away much of the glory of the faith of +Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe, +verily, that God is ready, willing, yea, that he looks for, and +expects that thou who art a sufferer shouldest commit the keeping +of thy soul to him, as unto a faithful Creator. + +Conclusion Seventh. Another conclusion that followeth from these +words is this, namely, That God is able, as well as willing, to +secure the souls of his suffering saints, and to save them from +the evil of all their trials, be they never so many, divers, or +terrible. "Let him commit the keeping of his soul to God," but to +what boot, if he be not able to keep it in his hand, and from the +power of him that seeks the soul to destroy it? But "my Father +which gave them me," saith Christ, "is greater than all; and no +man is able to pluck them out of my Father's hand" (John 10:29). +So then there can be no sorrow, affliction, or misery invented, +by which the devil may so strongly prevail, as thereby to pluck +the soul out of the hand of him who has received it, to keep it +from falling, and perishing thereby. The text therefore supposeth +a sufficiency of power in God to support, and a sufficiency of +comfort and goodness to embolden the soul to endure for him: let +Satan break out, and his instruments too, to the greatest degree +of their rage and cruelty. + +1. There is in God a sufficiency of power to keep them that have +laid their soul at his foot to be preserved. And hence he is called +the soul-keeper, the soul-preserver, (Prov 24:12) "The Lord is thy +keeper: the Lord is thy shade upon thy right hand. The sun shall +not smite thee by day, nor the moon by night. The Lord shall +preserve thee from all evil: he shall preserve thy soul" (Psa +121:5-7). "The sun shall not smite thee": that is, persecution +shall not dry and wither thee away to nothing (Matt 13:6,21). But +that notwithstanding, thou shalt be kept and preserved, carried +through and delivered from all evil. Let him therefore commit the +keeping of his soul to him, if he is in a suffering condition, +that would have it secured and found safe and sound at last. For, + +(1.) Then thine own natural weakness, and timorousness shall not +overcome thee.--For it shall not be too hard for God. God can +make the most soft spirited man as hard as an adamant, harder than +flint, yea harder than the northern steel. "Shall iron break the +northern iron and the steel?" (Jer 15:12). The sword of him is +[used] in vain that lays at a Christian, when he is in the way of +his duty to God: if God has taken to him the charge and care of +his soul, he can shoe him with brass, and make his hoofs of iron +(Deut 33:25). "He can strengthen the spoiled against the strong, +so that the spoiled shall come against the fortress" (Amos 5:8; +Eze 13:9). + +He can turn thee into another man, and make thee that which thou +never wast. Timorous Peter, fearful Peter, he could make as bold +as a lion. He that at one time was afraid of a sorry girl, he could +make at another to stand boldly before the council (Matt 26; Acts +4:13). There is nothing too hard for God. He can say to them that +are of a fearful heart, "Be strong, fear not" (Isa 35:4). He can +say, Let the weak say I am strong; by such a word, by which he +created the world (Zech 12:8). + +(2.) Thine own natural darkness and ignorance shall not cause thee +to fall; thy want of wit he can supply.--He can say to the fools, +be wise; not only by way of correction, but also by way of +instruction too. He "hath chosen the foolish things of the world +to confound the wise;--yea, things which are despised,--and things +which are not, hath God chosen to bring to nought things that are" +(1 Cor 1:27,28). Wisdom and might are his: and when, and where +he will work, none can at all withstand him. He can give thee the +Spirit of wisdom and revelation in the knowledge of his Son (Eph +1:17). Yea, to do this, is that which he challengeth, as that +which is peculiar to himself. "Who hath put wisdom in the inward +parts? or who hath given understanding to the heart?" (Job 38:36). +And that he will do this that he hath promised, yea, promised to +do it to that degree, as to make his, that shall be thus concerned +for him, to top, and overtop all men that shall them oppose. I, saith +he, "will give you a mouth and wisdom, that all your adversaries +shall not be able to gainsay nor resist" (Luke 21:15). + +(3.) Thine own doubts and mistrusts about what he will do, and about +whither thou shalt go, when thou for him hast suffered awhile, he +can resolve, yea, dissolve, crush, and bring to nothing.--He can +make fear flee far away: and place heavenly confidence in its room. +He can bring invisible and eternal things to the eye of thy soul, +and make thee see that in those things in which thine enemies shall +see nothing, that thou shalt count worth the loss of ten thousand +lives to enjoy. He can pull such things out of his bosom, and +can put such things into thy mouth; yea, can make thee choose to +be gone, though through the flames, than to stay here and die in +silken sheets. Yea, he can himself come near and bring his heaven +and glory to thee. The Spirit of glory and of God resteth upon +them that are but reproached for the name of Christ (1 Peter 4:14). +And what the Spirit of glory is, and what is his resting upon his +sufferers, is quite beyond the knowledge of the world, and is but +little felt by saints at peace. They be they that are engaged, +and that are under the lash of Christ; they are they, I say, that +have it and that understand something of it. + +When Moses went up the first time into the mount to God, the people +reproached him for staying with him so long, saying, "As for this +Moses,--we wot not what is become of him" (Exo 32:1). Well, the +next time he went up thither, and came down, the Spirit of glory +was upon him; his face shone, though he wist it not, to his honour, +and their amazement (Exo 34:29-35). Also while Stephen stood before +the council to be accused, by suborned men, "All that sat in the +council, looking steadfastly on him, saw his face as it had been +the face of an angel" (Acts 6:15). Those that honour God, he will +honour, yea, will put some of his glory upon them, but they shall +be honoured. There is none can tell what God can do. He can make +those things that in themselves are most fearful and terrible +to behold, the most pleasant, delightful, and desirable things. +He can make a jail more beautiful than a palace; restraint, more +sweet by far than liberty. And "the reproach of Christ greater +riches than the treasures in Egypt" (Heb 11:26). It is said of +Christ, That "for the joy that was set before him, he endured the +cross, despising the shame" (Heb 12:2). But, + +2. As there is in God a sufficiency of power to uphold, so there +is in him also a sufficiency of comfort and goodness to embolden +us: I mean communicative comfort and goodness. Variety of, and +the terribleness that attends afflictions, call, not only for the +beholding of things, but also a laying hold of them by faith and +feeling; now this also is with God to the making of HIS to sing in +the night. Paul and Silas sang in prison, the apostles went away +from the council rejoicing, when they had shamefully beaten them for +their preaching in the temple (Acts 5). But whence came this but +from an inward feeling by faith of the love of God, and of Christ, +which passeth knowledge? Hence he says to those under afflictions, +"Fear none of those things which thou shalt suffer" (Rev 2:10). +There are things to be suffered, as well as places to suffer in; +and there are things to be let into the soul for its emboldening, +as well as things to be showed to it (Rom 5:5). + +Now the things to be suffered are many, some of which are thus counted +up: "They were tortured,--had cruel mockings and scourgings;--they +were stoned, were sawn asunder, were slain with the sword,--were +tempted;--they wandered about in sheep-skins, and goat-skins, +being destitute, afflicted, tormented" (Heb 11:35-37). These are +some of the things that good men of old have suffered for their +profession of the name of Jesus Christ. All which they were enabled +by him to bear, to bear with patience; to bear with rejoicing; +"knowing in themselves that they had in heaven a better, and an +enduring substance" (Heb 10:32-34). And it is upon this account +that Paul doth call to mind the most dreadful of his afflictions, +which he suffered for the gospel sake with rejoicing; and that he +tells us that he was most glad, when he was in such infirmities. +Yea, it is upon this account that he boasteth, and vaunteth it +over death, life, angels, principalities, powers, things present, +things to come, height, depth, and every other creature: for he +knew that there was enough in that love of God, which was set on +him through Christ, to preserve him, and to carry him through all +(2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand +instances might be given; and that God will still do thus, for +that we have his faithful promise (Isa 43:2; 1 Cor 10:13). + +To the adversaries of the church these things have also sometimes +been shewed, to their amazement and confusion. God shewed to the +king of Babylon that he was with the three children in the fiery +furnace (Dan 3:24). God shewed to the king of Babylon again, that +he would be where HIS were, though in the lion's den (6:24). + +Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will +also find several things to confirm this for truth. God has power +over all plagues, and therefore can either heighten, or moderate +and lessen them at pleasure. He has power over fire, and can take +away the intolerable heat thereof. This those in the Marian days +could also testify, namely, Hauks and Bainham, and others, who +could shout for joy, and clap their hands in the very flames for +joy. God has power over hunger, and can moderate it, and cause +that one meal's meat shall go as far as forty were wont to do. +This is witness in Elias, when he went for his life to the mount +of God, being fled from the face of Jezebel (1 Kings 19:8). And +what a good night's lodging had Jacob when he fled from the face +of his brother Esau: when the earth was his couch, the stone15 +his pillow, the heavens his canopy, and the shades of the night +his curtains16 (Gen 27:12-16). + +I can do all things, said Paul, through Christ strengthening +me. And again, I take pleasure in infirmities, in reproaches, in +necessities, in persecutions, in distresses for Christ's sake. But +how can that be, since no affliction for the present seems joyous? +I answer, though they be not so in themselves, yet Christ, by +his presence, can make them so: for then his power rests upon us. +When I am weak, saith he, then I am strong; then Christ doth in +me mighty things: for my strength, saith Christ, is made perfect +in weakness; in affliction, for the gospel sake. + +For when my people are afflicted and suffer great distress for +me, then they have my comforting, supporting, emboldening, and +upholding presence to relieve them: an instance of which you have +in the three children and in Daniel, made mention of before. But +what, think you, did these servants of the God of Jacob feel, feel +in their souls, of his power and comforting presence when they, +for his name, were suffering of the rage of their enemies,--while, +also, one, like the Son of God, was walking in the fire with the +three; and while Daniel sat and saw that the hands of the angels +were made muzzles for the lions' mouths. + +I say, was it not worth being in the furnace and in the den to see +such things as these? O! the grace of God, and his Spirit and power +that is with them that suffer for him, if their hearts be upright +with him; if they are willing to be faithful to him; if they have +learned to say, here am I, whenever he calls them, and whatever +he calls them to. "Wherefore," when Peter saith, "let them that +suffer according to the will of God, commit the keeping of their +souls to him in well-doing, as unto a faithful Creator." He concludes, +that how outrageous, furious, merciless, or cruel soever the enemy +is, yet there, with him, they shall find help and succour, relief +and comfort; for God is able to make such as do so, stand. + +Conclusion Eighth. We will now come to touch upon that which may +more immediately be called the reason of this exhortation; for, +although all these things that have been mentioned before may, or +might be called reasons of the point, yet there are those, in my +judgment, that may be called reasons, which are yet behind. As, + +1. Because, when a man has, by faith and prayer, committed the +keeping of his soul to God, he has the advantage of that liberty +of soul to do and suffer for God that he cannot otherwise have. He +that has committed his soul to God to keep is rid of that care, +and is delivered from the fear of its perishing for ever. When +the Jews went to stone Stephen they laid their clothes down at +a distance from the place, at a young man's feet, whose name was +Saul, that they might not be a cumber or a trouble to them, as to +their intended work. So we, when we go about to drive sin out of +the world, in a way of suffering for God's truth against it,17 we +should lay down our souls at the feet of God to care for, that we +may not be cumbered with the care of them ourselves; also, that +our care of God's truth may not be weakened by such sudden and +strong doubts as will cause us faintingly to say, But what will +become of my soul? When Paul had told his son Timothy that he had +been before that lion Nero, and that he was at present delivered +out of his mouth, he adds, And the Lord shall deliver me from +every evil work, and will preserve me unto his heavenly kingdom. +He shall and will. Here is a man at liberty, here are no cumbersome +fears. But how came the apostle by this confidence of his well-being +and of his share in another world? Why, "he had committed the +keeping of his soul to God," compare 2 Timothy 1:12 with 4:18. For +to commit the keeping of the soul to God, if it be done in faith +and prayer, it leaves, or rather brings this holy boldness and +confidence into the soul. + +Suppose a man in the country were necessitated to go to London, +and had a great charge of money to pay in there; suppose, also, +that the way thither was become exceeding dangerous because of the +highwaymen that continually abide therein,--what now must this +man do to go on his journey cheerfully? Why, let him pay in his +money to such an one in the country as will be sure to return it +for him at London safely. Why, this is the case, thou art bound for +heaven, but the way thither is dangerous. It is beset everywhere +with evil angels, who would rob thee of thy soul, What now? Why, +if thou wouldest go cheerfully on in thy dangerous journey, commit +thy treasure, thy soul, to God to keep; and then thou mayest say, +with comfort, Well, that care is over: for whatever I meet with in +my way thither, my soul is safe enough: the thieves, if they meet +me, can not come at that; I know to whom I have committed my soul, +and I am persuaded that he will keep that to my joy and everlasting +comfort against the great day.18 + +This, therefore, is one reason why we should, that suffer for +Christ, commit the keeping of our souls to God; because a doubt +about the well-being of that will be a clog, a burden, and an +affliction to our spirit: yea, the greatest of afflictions, whilst +we are taking up our cross and bearing it after Christ. The joy of +the Lord is our strength, and the fear of perishing is that which +will be weakening to us in the way. + +2. We should commit the keeping of our souls to God, because the +final conclusion that merciless men do sometimes make with the +servants of God is all on a sudden. They give no warning before +they strike. We shall not need here to call you to mind about the +massacres that were in Ireland, Paris, Piedmont, and other places, +where the godly, in the night before they were well awake, had, +some of them, their heart blood running on the ground. The savage +monsters crying out, Kill, kill, from one end of a street or a +place to the other. This was sudden; and he that had not committed +his soul to God to keep it was surely very hard put to it now; +but he that had done so was ready for such sudden work. Sometimes, +indeed, the axe, and halter, or the faggot is shewed first; but +sometimes, again, it is without that warning. Up, said Saul to Doeg, +the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19). +Here was sudden work: fall on, said Saul, and Doeg fell upon them, +"and slew on that day four score and five persons that did wear a +linen ephod." "Nob, also, the city of the priests, smote he with +the edge of the sword, both men and women, children and sucklings," +&c. Here was but a word and a blow. Thinkest thou not, who readest +these lines, that all of these who had before committed their soul +to God to keep were the fittest folk to die? + +"And immediately the king sent an executioner, and commanded his +head to be brought" (Mark 6:27). The story is concerning Herod +and John the Baptist: Herod's dancing girl had begged John the +Baptist's head, and nothing but his head must serve her turn; +well, girl, thou shalt have it. Have it? Ay, but it will be long +first. No; thou shalt have it now, just now, immediately. "And +immediately he sent an executioner, and commanded his head to be +brought." + +Here is sudden work for sufferers; here is no intimation beforehand. +The executioner comes to John; now, whether he was at dinner, or +asleep, or whatever he was about, the bloody man bolts in upon +him, and the first word he salutes him with is, Sir, strip, lay +down your neck, for I am come to take away your head. But hold, +stay; wherefore? pray, let me commit my soul to God. No, I must not +stay; I am in haste: slap, says his sword, and off falls the good +man's head. This is sudden work; work that stays for no man; work +that must be done by and by; immediately, or it is not worth a +rush. I will, said she, that thou give me, by and by, in a charger, +the head of John the Baptist. Yea, she came in haste, and hastily +the commandment went forth, and immediately his head was brought. + +3. Unless a man commits the keeping of his soul to God, it is a +question whether he can hold out and stand his ground, and wrestle +with all temptations. "This is the victory,--even our faith"; and +"who is he that overcometh the world, but he that believeth?" And +what encouragement has a man to suffer for Christ, whose heart +cannot believe, and whose soul he cannot commit to God to keep +it? And our Lord Jesus intimates as much when he saith, "Be thou +faithful unto death and I will give thee a crown of life." Wherefore +saith he thus? but to encourage those that suffer for his truth +in the world, to commit the keeping of their souls to him, and +to believe that he hath taken the charge and care of them. Paul's +wisdom was, that he was ready to die before his enemies were ready +to kill him. "I am now ready," saith he, "to be offered and the +time of my departure is at hand" (2 Tim 4:6). + +This is, therefore, a thing of high concern; to wit, the committing +of the soul to God to keep it. It is, I say, of concern to do it +now, just now, quickly, whether thou art yet engaged or no; for +it is a good preparatory to, as well as profitable in, a time of +persecution: consider it, I say. The apostle Paul saith that he +and his companions were bold in their God, to profess and stand +to the word of God (1 Thess 2:2). But how could that be if they +had the salvation of their souls to seek, and that to be sure +they would have had, had they not committed the keeping of their +souls to him in well-doing? + +Quest. But what is committing of the soul to God? + +Answ. I have, in general, briefly spoken to that already, and now, +for thy further help, we will a little enlarge. Wherefore, + +(1.) To commit is to deliver up to custody to be kept. Hence +prisoners, when sent to the jail, are said to be committed thither. +Thus Paul, "haling men and women, committing them to prison" +(Acts 8:3). And thus Joseph's master committed all his prisoners +to him, to his custody, to be kept there according to the law (Gen +39:22). + +(2.) To commit, is not only to deliver up to custody, but to give +in charge; that that which is committed be kept safe, and not suffered +to be lost (Luke 16:11). Thus Paul was committed to prison, the +jailor being charged to keep him safely (Acts 16:23). + +(3.) To commit, is to leave the whole disposal, sometimes, of that +which is committed to those to whom such thing is committed. Thus +were the shields of the temple committed to the guard (1 Kings +14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14). + +And thus thou must commit thy soul to God and to his care and +keeping. It must be delivered up to his care and put under his +custody. Thou mayest also, though I would speak modestly, give +him a charge to take the care of it. "Concerning my sons [and +concerning my daughters] and concerning the work of my hands, command +ye me" (Isa 45:11). Thou must also leave all the concerns of thy +soul and of thy being an inheritor of the next world wholly to +the care of God. He that doth this in the way that God has bid him +is safe, though the sky should fall. "The poor committeth himself +unto thee, thou art the helper of the fatherless" (Psa 10:14). + +And for encouragement to do this, the Lord has bidden us, the +Lord has commanded us, the Lord expecteth that we should thus do. +Yea, thou art also bidden to commit thy way unto him (Psa 37:5). +Thy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy +soul to him, and he will take care of all. And if we do this, as +we should, God will not only take care of us and of our souls in +the general, but that our work and ways be so ordered that we may +not fail in either. "I have trusted," said David, "in the Lord, +therefore I shall not slide" (Psa 26:1). + +Before I leave this, I will speak something of the way in which +this commitment of the soul to God must be; and that is, "in a way +of well-doing." Let them commit the keeping of their souls to him +"in well-doing"; or, in a way of well-doing. That is, therefore, +the course that a godly man should be found in, at, in, and after +he hath committed his soul to God to keep. And, as the apostle +says in another place, this is but a "reasonable service" (Rom +12:1). For if God be so gracious as to take care of my soul at my +request, why should not I also be so gracious as to be found in +a way of well-doing at his bidding? Take care, master, of me for +meat and wages, and I will take care, master, that thy work shall +be faithfully done. This is honest, and thus should Christians +say to God: and he that heartily, in this, shall mean as he saith, +shall find that God's ways shall be strength unto him. + +A Christian is not to commit his soul unto God to keep, and so to +grow remiss, carnal, negligent, cold, and worldly; concluding as +if he had now bound God to save him, but sets himself at liberty +whether he will longer serve him in trying and troublesome times +or no. He must commit the keeping of his soul to him "in well-doing." +He may not now relinquish God's cause, play the apostate, cast +off the cross, and look for heaven notwithstanding. He that doth +thus will find himself mistaken, and be made to know at last that +God takes the care of no such souls. "If any man draws back," saith +he, "my soul shall have no pleasure in him." Wherefore, he that +committeth the keeping of his soul to God must do it in that way +which God has prescribed to him, which is in a way of well-doing. +Alas! alas! there is never such a word in it; it must be done in +a way of "well-doing." You must think of this that would commit +your souls to God in suffering and troublesome times. You must do +it in well-doing. + +"In well-doing," that is, in persevering in ways of godliness, +both with respect to morals and also instituted worship. Thou, +therefore, that wouldest have God take care of thy soul, as thou +believest, so thou must do well; that is, do good to the poor, to +thy neighbour, to all men, especially to the household of faith. +Benjamin must have a Benjamin's mess; and all others, as thou art +capable, must feel and find the fruit of thy godliness. Thou must +thus serve the Lord with much humility of mind, though through +many difficulties and much temptation. + +Thou must also keep close to gospel worship, public and private; +doing of those things that thou hast warrant for from the word, +and leaving of that or those things for others that will stick +to them--that have no stamp of God upon them. Thou must be found +doing of all with all thy heart, and if thou sufferest for so +doing, thou must bear it patiently. For what Peter saith to the +women he spake to, may be applied to all believers, "whose daughters +ye are," saith he, meaning Sarah's, "as long as ye do well, and +are not afraid with any amazement" (1 Peter 3:6). + +So then, the man that has committed his soul to God to keep has +not at all disengaged himself from his duty, or took himself off +from a perseverance in that good work that, under a suffering +condition, he was bound to do before. No; his very committing of +his soul to God to keep it has laid an engagement upon him to abide +to God in that calling wherein he is called of God. To commit my +soul to God, supposes my sensibleness of hazard and danger; but +there is none [no danger] among men when the offence of the cross +is ceased. To commit my soul to God to keep, concludes my resolution +to go on in that good way of God that is so dangerous to my soul, +if God taketh not the charge and care thereof. For he that saith +in his heart, I will now commit my soul to God, if he knows what +he says, says thus: I am for holding on in a way of bearing of +my cross after Christ, though I come to the same end for so doing +as he came to before me. This is committing the soul to him in +well-doing. Look to yourselves, therefore, whoever you are that +talk of leaving your souls with God, but do live loose, idle, +profane, and wicked lives. God will not take care of such men's +souls; they commit them not unto him as they should. They do but +flatter him with their lips and lie unto him with their tongue, +and think to deceive the Lord; but to no purpose. "He that soweth +to the flesh shall of the flesh reap corruption." It is he that +sows to the Spirit that shall "reap life everlasting" (Gal 6:7,8). + +[SECOND--A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT +THE KEEPING OF THEIR SOULS TO GOD.] + +I shall now come to the second thing contained in the text, namely, +to give you a more distinct description of the men that are thus +bid to commit the keeping of their souls to God. And they are thus +described: they that "suffer according to the will of God." "Let +them that suffer according to the will of God commit the keeping +of their souls to him in well-doing, as unto a faithful Creator." + +Two things are here to be inquired into. FIRST, What the apostle +here means by the will of God. SECOND, What suffering according +to the will of God is. + +FIRST, For the will of God, it is divers ways taken in the scriptures; +as, sometimes, for electing, justifying, sanctifying acts of God; +sometimes for faith, good life, and sometimes for suffering for +his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3; +Matt 7:21). But, by will of God here we must, First, Understand +HIS LAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT. + +[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.] + +First, By his will I understand his law and testament. This +is called the revealed will of God, or that by which he has made +himself, and how he will be worshiped, known unto the children +of men. Now, I, understanding these words thus, must, before I go +further, make this distinction, to wit, that there is a difference +to be put betwixt them that suffer for the breach and those that +suffer for keeping of this law and testament; for though both of +them may suffer by the will of God, yet they are not both concerned +in this text. A malefactor that suffereth for his evil deeds the +due punishment thereof, suffereth, as other texts declare, according +to the will of God. But, I say, this text doth not concern itself +with them; for both this text and this epistle is writ for the +counsel and comfort of those that suffer for keeping the law and +testament of God; that suffer for well-doing (1 Peter 3:13,14,17; +4:13,14). + +The man then that is concerned in this advice is he that suffereth +from the hands of men for keeping of the word of God; and this is +he that has licence, leave, yea, a command to commit the keeping +of his soul to God in well-doing, as unto a faithful Creator. We +will a little enlarge upon this. + +[What it is to suffer according to the will of God, or his law and +testament.] + +He that keepeth the word of God is such an one that has regard to +both the matter and manner thereof. The matter is the truth, the +doctrine contained therein; the manner is that comely, godly, +humble, faithful way of doing it which becomes a man that has to +do with the law and testament of God; and both these are contained +in the text. For, first, here is the will of God to be done; and +then, secondly, to be done according to his will. "Let them that +suffer according to his will": which words, I say, take in both +matter and manner of doing. So then, the man that here we have +to do with, and to discourse of, is a man that, in the sense now +given, suffereth. That which makes a martyr, is suffering for the +word of God after a right manner; and that is, when he suffereth, +not only for righteousness, but for righteousness' sake; not only +for truth, but of love to truth; not only for God's word, but +according to it, to wit, in that holy, humble, meek manner as the +word of God requireth. A man may give his body to be burned for +God's truth, and yet be none of God's martyrs (1 Cor 13:1-3). Yea, +a man may suffer with a great deal of patience, and yet be none +of God's martyrs (1 Peter 2:20). The one, because he wanteth that +grace that should poise his heart, and make him right in the manner +of doing; the other, because he wanteth that word of the Holy One +that alone can make his cause good, as to matter. It is, therefore, +matter and manner that makes the martyr; and it is this man that +is intended in the text which is aforesaid described. So then, +they that suffer for the law and testament of God in that holy +and humble manner that the Word requires, they are they that, by +this Word of God, are commanded to commit the keeping of their +souls to God. + +From this consideration, two things present themselves to our +sight. 1. That a man may be a Christian, and suffer, and yet not +suffer, in the sense last given, according to the will of God. 2. +There have been, and may yet be a people in the world that have, +and may suffer in the sense of the apostle here, according to the +will of God. + +[1. A Christian may suffer, but not in the sense of the apostle, +according to the will of God.] + +A few words to the first of these, namely, that a man may be +a Christian, and suffer, and yet not suffer, in the sense of the +apostle in the text, "according to the will of God." He may be +a Christian and yet not suffer as a Christian. He may want the +matter, or, he may want the manner, of suffering as a Christian. + +This is evident from what this apostle suggests in several places +of this epistle. For, + +Saith he, "If ye be buffeted for your faults" (1 Peter 2:20). This +supposeth that a Christian may so be; for he speaketh here to the +same people, unto whom he speaketh in the text, though he putteth +them not under the same circumstance, as suffering for well-doing. +If ye be buffeted for your faults, for what God's word calls +faults, what thank have you from God, or good men, though you take +it patiently? + +So again, "For it is better, if the will of God be so, that ye suffer +for well-doing, than for evil-doing" (1 Peter 3:17). Here it is +plainly supposed that a Christian man may suffer for evil-doing, yea, +that the will of God may be, that he should suffer for evil-doing. +For God, if Christians do not well, will vindicate himself by +punishing of them for their doing ill. Yea, and will not count +them worthy, though they be his own, to be put among the number +of those that suffer for doing well. + +Again, "But let none of you suffer as a murderer, or as a thief, or +as an evildoer, or as a busybody in other men's matters" (1 Peter +4:15). These are cautions to Christians to persuade them to take +heed to themselves, their tongues and their actions, that all +be kept within the bounds of the Word. For it would be a foolish +thing to say, that these are cautions to persuade to take heed of +that, into which it is not possible one should fall. It is possible +for Christians to suffer for evil-doing, and therefore let Christians +beware; it is possible for Christians to be brought to public +justice for their faults, and therefore let Christians beware. It +is possible for Christians to suffer justly by the hand of the +magistrate, and therefore let Christians beware. This also is +insinuated in the text itself, and therefore let Christians beware. + +The causes of this are many, some of which I shall now briefly +touch upon. + +(1.) Sin is in the best of men: and as long as it is so, without +great watchfulness, and humble walking with God, we may be exposed +to shame and suffering for it. What sin is it that a child of God +is not liable to commit, excepting that which is the sin unpardonable? +Nor have we a promise of being kept from any other sin, but on +condition that we do watch and pray (Matt 26:41). + +(2.) It is possible for a Christian to have an erroneous conscience +in some things, yea, in such things as, if God by his grace prevents +not, may bring us to public justice and shame. Abishai, though a +good man, would have killed the king, and that of conscience to +God, and love to his master (1 Sam 26:7,8). And had David delivered +him up to Saul for his attempt, he had in all likelihood died as +a traitor. Peter drew his sword, and would have fought therewith, +a thing for which he was blamed of his Master, and bid with a +threatening, to put it up again (Matt 26:52). Besides, oppression +makes a wise man mad; and when a man is mad what evils will he not +do? Further, The devil, who is the great enemy of the Christians, +can send forth such spirits into the world as shall not only disturb +men, but nations, kings, and kingdoms, in raising divisions, +distractions and rebellions. And can so manage matters that +the looser sort of Christians19 may be also dipped and concerned +therein. In Absalom's conspiracy against his father, there were +two hundred men called out of Jerusalem to follow him, "and they +went in their simplicity, not knowing any thing" (2 Sam 15:11). I +thank God I know of no such men, nor thing: but my judgment tells +me, that if Christians may be drawn into fornication, adultery, +murder, theft, blasphemy or the like, as they may; why should it +be thought impossible for them to be drawn in here. Wherefore I +say again, watch and pray, fear God, reverence his Word, approve +of his appointments, that you may be delivered from every evil +work and way. I said afore that the will of God may be, that a +Christian should suffer as an evil-doer; but then it is because +he keepeth not within the bounds of that, which is also called +the will of God. The will of God is, that sin should be punished, +though committed by the Christians; punished according to the +quality of transgressions: and therefore it is that he hath ordained +magistrates. Magistrates, to punish sin, though it be the sin of +Christians. They are the ministers of God, revengers, to execute +wrath, the wrath of God upon them that do evil (Rom 13). Wherefore, +though the Christian as a Christian is the only man at liberty, +as called thereunto of God; yet his liberty is limited to things +that are good: he is not licensed thereby to indulge the flesh. +Holiness and liberty are joined together, yea our call to liberty, +is a call to holiness.20 Seek, and you shall find, that a quiet +and peaceable life, in our respective places, under the government, +is that which we should pray for, to wit, that we may without +molestation, if it were "the will of God," spend our days in all +godliness and honesty among our neighbours. See 1 Timothy 2:1-8; +1 Peter 2:13-17. + +[First. Caution to Christians as Christians.]--I would improve +this a little, and first, to Christians as Christians: beware the +cautions, that are here presented to you, be not neglected by +you. The evils are burning hot, as hot as a red hot iron. It is +the greatest blemish that can be to a Christian, to suffer as an +evil-doer. To say nothing of the reproach that such do bring to +the name of Christ, their Lord; to his law, their rule; and to +the Christian profession, which should be their glory: the guilt +and shame that evil actions will load the conscience with at such +a time, can hardly be stood under. The man that suffereth as an +evil-doer, and yet weareth the name of a Christian, what stumbling +blocks doth he lay in the way of the ignorant in a kingdom? The +devil told them before, that a Christian was a mischievous man; and +to suffer for evil-doing, confirms them in that belief. Consider +also the difficulties that surely such must meet with in the last +minutes of their life. For can it be imagined but that such an one +must have combats and conflicts at the last, who carry in their +consciences the guilt and condemnation that is due to their deeds, +to the place which magistrates have appointed for them to receive +the reward of their works at. Such an one bereaves not only his +own soul of peace, and his name of credit, but himself of life, +his friends of all cause of rejoicing, and casteth reproach upon +religion, as he is stepping out of the world. What shall I say, +Christians as Christians have other things to do than to concern +themselves in evil things, or to meddle in other men's matters. +Let us mind our own business, and leave the magistrate to his +work, office and calling among men also. + +I speak now to them that are not by the king called to that employ. +A Christian as such has enough to do at home, in his heart, in +his house, in his shop, and the like. But if thou must needs be +meddling, consider what place, office, calling or relation, God +has put thee in, and busy thyself by the rule of the Word to a +conscientious performance of that. Nor shalt thou want dignity, +though thou art but a private Christian. Every Christian man is +made a king by Christ (Rev 5:10). But then, his dominion as such, +doth reach no further than to himself. He has not dominion over +another's faith (2 Cor 1:24). His office is to govern, and bridle, +and keep under, himself; to watch over himself, and to bring his +body into subjection to the will of God. The weapons that he has +for this purpose are not carnal, but spiritual, and mighty through +God. Let him govern then, if he will be a governor, his whole man +by the Word. Let him bring down, if he must be bringing down, his +own high imaginations, and every high thing that exalts itself +against the knowledge of God. If he must be a warrior, let him +levy war against his own unruly passions, and let him fight against +those lusts that war against his soul21 (2 Cor 10:3-5; Gal 5:17; +James 3:3-8; 1 Peter 2:11). + +I say therefore, if thou wilt needs be a ruler, thou hast a tongue, +rule that; lusts, rule them; affections, govern them; yea, thou hast +excellent graces, manage them, cherish, strengthen and replenish +them according to the mind of that great one who has bestowed such +power to rule, upon thee. Mortify therefore your members which are +upon the earth; fornication, uncleanness, inordinate affection, +evil concupiscence, and covetousness, which is idolatry (Col 3:5). +Nor do I think that murmuring, shrinking, wincing, complaining, +and the like, when men, governors, lay a yoke upon our necks, +flow from any thing else, but love to our flesh, and distrust of +the faithfulness of God to manage men, things, and actions for +his church. The powers that be are ordered as well as ordained of +God. They are also always in God's hand, as his rod or staff for +the good and benefit of his people. Wherefore we ought with all +meekness and humbleness of mind to accept of what our God by them +shall please to lay upon us (1 Peter 5:6). By what I now say, I do +not forbid groaning and crying to God under affliction. I speak +against striving to deliver ourselves from the affliction. And +since men are, as I said, the rod, staff or sword in God's hand, +we should apply ourselves unto him in faith in a way of prayer, +intercession, supplication and giving of thanks for governors. For +since they are sent of God, they must needs come with some good in +their hand for us, also our prayers may make them more profitable +to us. And this we ought to do without wrath and doubting; for +this is that which is good, and acceptable unto God (1 Tim 2). + +Besides, it is a sign that we forget ourselves when we complain for +the punishment of our sins. If we look into ourselves, and ways, +we shall see cause of more heavy stripes than yet God by men has +laid upon us. What sin has yet been suppressed by all that has +happened to us: if pride, covetousness, looseness, treacherous +dealing, schisms, and other things, redressed by all the affliction +that we have had? Yea, do we not grow worse and worse? Wherefore +then should we complain? Where is repentance, reformation, and +amendment of life amongst us? Why, then, do we shrink and winch. +For my part, I have ofttimes stood amazed both at the mercy of +God, and the favour of the Prince towards us; and can give thanks +to God for both: and do make it my prayer to God for the king, and +that God will help me with meekness and patience to bear whatever +shall befall me for my professed subjection to Christ, by men. + +We are bid, as I said afore, to give thanks to God for all men, +for kings, and for all that are in authority. Because, as I said, +there is no man with whom we have to do, we doing as we should, +but he bringeth some good thing to us, or doth some good thing for +us. We will now descend from them that are supreme in authority, +and will come to inferior men: and suppose some of them to act +beyond measure, cruelly. What? Can no good thing come to us out +of this? Do not even such things as are most bitter to the flesh, +tend to awaken Christians to faith and prayer, to a sight of the +emptiness of this world, and the fadingness of the best it yields? +Doth not God by these things ofttimes call our sins to remembrance, +and provoke us to amendment of life? how then can we be offended +at things by which we reap so much good, and at things that God +makes so profitable for us? Doth not God, ofttimes, even take +occasions by the hardest of things that come upon us, to visit our +souls with the comforts of his Spirit, to lead us into the glory +of his word, and to cause us to savour that love that he has had +for us, even from before the world began, till now. A nest of bees +and honey did Samson find, even in the belly of that lion that +roared upon him. And is all this no good? or can we be without +such holy appointments of God? Let these things be considered by +us, and let us learn like Christians to kiss the rod, and love +it. + +I have thought, again, my brethren, since it is required of us +that we give thanks to God for all these men, it follows that we +do with quietness submit ourselves under what God shall do to us +by them. For it seems a paradox to me, to give thanks to God for +them, that yet I am not willing should abide in that place that +God has set them in for me. I will then love them, bless them, +pray for them, and do them good. I speak now of the men that hurt +me as was hinted afore. And I will do thus, because it is good +so to do, because they do me good by hurting of me, because I +am called to inherit a blessing, and because I would be like my +heavenly Father. "Therefore if mine enemy hunger, let me feed him; +if he thirst, let me give him drink" 22 (Matt 5:43-48; 1 Peter 3:9; +Rom 12:17-20). (1.) We must see good in that, in which other men +can see none. (2.) We must pass by those injuries that other men +would revenge. (3.) We must shew we have grace, and that we are +made to bear what other men are not acquainted with. (4.) Many of +our graces are kept alive by those very things that are the death +of other men's souls. + +Where can the excellency of our patience, of our meekness, of our +long-suffering, of our love, and of our faith appear, if it be +not under trials, and in those things that run cross to our flesh? +The devil, they say, is good when he is pleased. But Christ and +his saints, when displeased.23 + +Let us therefore covet to imitate Christ and the scripture saints. +Let us shew out of a good conversation, our works with meekness +of wisdom. Let us take heed of admitting the least thought in our +minds of evil, against God, the king, or them that are under him +in employ, because, the cup, the king, all men, and things are +in the hand of God (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he +can make them better to us, than if they were as our flesh desireth +they should. + +I have often thought that the best Christians are found in the +worst of times: and I have thought again, that one reason why we +are no better, is because God purges us no more (John 15). I know +these things are against the grain of the flesh, but they are not +against the graces of the Spirit. Noah and Lot, who so holy as +they, in the day of their affliction? Noah and Lot, who so idle +as they in the day of their prosperity? I might have put in David +too, who, while he was afflicted, had ways of serving God that were +special; but when he was more enlarged, he had ways that were not +so good. Wherefore the first ways of David are the ways that God +has commended: but the rest of his ways, such as had not pre-eminence +(2 Chron 17:3). + +We have need of all, and of more than all that has yet befallen +us: and are to thank God, since his word and patience have done no +more good to us, that he hath appointed men to make us better.24 +Wherefore for a conclusion, as we are to receive with meekness the +engrafted word of God, so also we are with patience to bear what +God, by man, shall lay upon us. O that saying of God to them of old, +"Why criest thou for thine affliction? thy sorrow is incurable for +the multitude of thine iniquity: because thy sins were increased, +I have done these things unto thee" (Jer 30:15). We have need +to consider of, and to sit still and be quiet, and reverence the +ordinance of God: I mean affliction. And until we can in truth +get hither in our spirits, I neither look to find very right +Christianity amongst us, nor much of God among professors. When I +think of Mordecai, and Daniel, yea, and of David too, and of the +behaviour of them all with respect to the powers that they were +under, I cannot but think that a sweet, meek, quiet, loving, godly +submission unto men for the Lord's sake, is an excellent token of +the grace of God in us. But, + +[Second Caution to Weak Christians.]--As I cannot but condemn +the actions of such Christians as have been touched before, so I +would caution weak Christians not to be offended with true religion +for the miscarriages of their fellows. There are two things that +are very apt to be an occasion of offence to the weak: one is, +when the cross attends religion; the other is, when others that +profess religion do suffer for evil-doing. To both these I would +say this:-- + +1. Though the cross, indeed, is grievous to the flesh, yet we +should with grace bear up under it, and not be offended at it. + +2. And as to the second, though we should and ought to be offended +with such miscarriage; yet not with religion, because of such +miscarriage. Some, indeed, when they see these things, take offence +against religion itself; yea, perhaps, are glad of the occasion, +and so fall out with Jesus Christ, saying to him, because of the +evils that attend his ways, as the ten tribes said to Rehoboam, the +son of Solomon the king, "What portion have we in David? neither +have we inheritance in the son of Jesse; to your tents, O Israel: +now see to thine own house, David," (1 Kings 12:16); and so go +quite away from him, and cleave no more unto him, to his people, +or to his ways: but this is bad. Shun, therefore, the evil ways +of Christians, but cleave to the way that is Christian: cast away +that bad spirit that thou seest in any, but hold fast to thy Head +and Lord. Whither canst thou go? the Lord Jesus has the words +of eternal life (John 6:68). Whither wilt thou go? there is +not salvation in any other (Acts 4:12). Take heed, therefore, of +picking a quarrel with Jesus Christ, and with his ways, because +of the evil-doings of some of his followers. Judas sold him, Peter +denied him, and many of his disciples went back and did walk no +more with him; but neither himself nor his ways were the worse +for that. Beware, therefore, that thou truly distinguish between +the good ways of Jesus Christ and the evil ways of them that +profess him; and take not an occasion to throw away thy own soul +down the throat of hell, because others have vilely cast away +their lives by transgressing of the law of God. Nay, let other +men's faults make thee more wary; let other men's falls make thee +look better to thy goings: shun the rock that he that went before +thee did split his ship against; and cry to God to lead thee in +a path that is plain and good, because of thy observers. + +Further, Let not opposite Christians rejoice when they see that +evil hath taken their brother by the heel. Hate the garment, the +thing that is bad, and by which the name, and fame, and life of +thy brother is so vilely cast away, thou shouldest; and take good +heed lest it also touch thee, but yet thou shouldest pity thy +brother, mourn for his hard hap, and grieve that a thing so much +unbecoming Christianity should be suffered to show the least part +of itself among any of those that profess the gospel. + +Directions for the shunning of suffering for evil-doing, are they +that come next to hand. + +Direction 1. Therefore, wouldest thou not suffer as an evil-doer, +then take heed of committing of evil. Evil courses bring to evil +ends; shun all appearance of evil, and ever follow that which is +good. And if ye be followers of that which is good, who will harm +you (1 Peter 3:13)? Or if there should be such enemies to goodness +in the world as to cause thee for that to suffer, thou needest +not be ashamed of thy suffering for well-doing, nor can there be +a good man, but he will dare to own and stand by thee in it. Yea, +thy sufferings for that will make thee happy, so that thou canst +by no means be a loser thereby. + +Direction 2. Wouldest thou not suffer for evil-doing, then take heed +of the occasions of evil. Take heed of tempting company. Beware +of men, for they will deliver thee up. There have been men in +the world that have sought to make themselves out of the ruins of +other men. This did Judas, and some of the Pharisees (Matt 10:17; +Luke 20:19,20). Take heed to thy mouth: "A fool's mouth calleth +for strokes,--and his lips are the snare of his soul" (Prov 18:7). +Take heed of indulging, and hearkening to the ease of the flesh, +and of carnal reasonings, for that will put thee upon wicked +things. + +Direction 3. Wouldest thou not suffer as an evil-doer, then take +heed of hearing of any thing spoken that is not according to sound +doctrine: thou must withdraw thyself from such in whom thou perceivest +not the words of knowledge. Let not talk against governors, against +powers, against men in authority be admitted; keep thee far from +an evil matter. My son, says Solomon, fear thou the Lord, and the +King, and meddle not with those that are given to change. + +Direction 4. Wouldest thou not suffer as an evil-doer, addict not +thyself to play with evil, 25 to joke and jest, and mock at men +in place and power. Gaal mocked at Abimelech, and said, Who is +Abimelech that we should serve him? But he paid for his disdainful +language at last (Judg 9). I have heard of an innkeeper here in +England, whose sign was the crown, and he was a merry man. Now he +had a boy, of whom he used to say, when he was jovial among his +guests, This boy is heir to the crown, or this boy shall be heir +to the crown; and if I mistake not the story, for these words he +lost his life.26 It is bad jesting with great things, with things +that are God's ordinance, as kings and governors are. Yea, let them +rather have that fear, that honour, that reverence, that worship, +that is due to their place, their office, and dignity. How Paul +gave honour and respect unto those that were but deputy-kings and +heathen magistrates, will greatly appear, if you do but read his +trials before them in the book called, The Acts of the Apostles. +And what a charge both he and Peter have left behind them to the +churches to do so too, may be found to conviction, if we read +their epistles. + +Direction 5. Wouldest thou not suffer for evil-doing, then take +heed of being offended with magistrates, because by their state +acts they may cross thy inclinations. It is given to them to bear +the sword, and a command is to thee, if thy heart cannot acquiesce +with all things with meekness and patience, to suffer. Discontent +in the mind sometimes puts discontent into the mouth; and discontent +in the mouth doth sometimes also put a halter about the neck. For +as a man, by speaking a word in jest may for that be hanged in +earnest; so he that speaks in discontent may die for it in sober +sadness. Adonijah's discontent put him upon doing that which cost +him his life (1 Kings 2:13,23). Great peace have they that love +thy law, and nothing shall offend them; for they are subjected to +the will and foot of God. + +Direction 6. But, above all, get thy conscience possessed yet more +with this, that the magistrate is God's ordinance, and is ordered +of God as such: that he is the minister of God to thee for good, +and that it is thy duty to fear him, and pray for him, to give +thanks to God for him, and to be subject to him as both Paul and +Peter admonish us; and that not only for wrath, but for conscience +sake (Rom 13:5). For all other arguments come short of binding +the soul, where this argument is wanting; until we believe that +of God we are bound thereto. I speak not these things, as knowing +any that are disaffected to the government; for I love to be +alone, if not with godly men, in things that are convenient. But +because I appear thus in public, and know not into whose hands +these lines may come, therefore thus I write. I speak it also to +show my loyalty to the king, and my love to my fellow-subjects; +and my desire that all Christians should walk in ways of peach +and truth. + +[2. That Christians may, and have, suffered according to the will +of God.] + +I come now to the second thing propounded to be spoken to, as to +suffering, which is this.--That there have been, and yet may be, +a people in the world that have, and may, suffer in the sense of +the apostle here, according to the will of God, or for righteousness' +sake. + +That there have been such a people in the world, I think nobody +will deny, because many of the prophets, Christ, and his apostles, +thus suffered. Besides, since the Scriptures were written, all +nations can witness to this, whose histories tell at large of +the patience and goodness of the sufferers, and of the cruelty of +those that did destroy them. And that the thing will yet happen, +or come to pass again, both Scripture and reason affirm. + +First, Scripture. The text tells us, That God hath put enmity +betwixt the woman and her seed, and the serpent and his seed (Gen +3:15). This enmity put, is so fixed that none can remove it so, +but that it still will remain in the world. These two seeds have +always had, and will have, that which is essentially opposite +to one another, and they are "the spirit of truth and the spirit +of error" (1 John 4:6), sin and righteousness (3:7,8), light and +darkness (1 Thess 5:5). Hence "an unjust man is an abomination +to the just; and he that is upright in the way is abomination to +the wicked" (Prov 29:27). So that unless you could sanctify and +regenerate all men, or cause that no more wicked men should any +where be in power for ever, you cannot prevent but that sometimes +still there must be sufferers for righteousness' sake. "Yea, and +all that will live godly in Christ Jesus shall suffer persecution" +(2 Tim 3:12). + +Second, To prove this by reason is easy. The devil is not yet shut +up in the bottomless pit--Antichrist is yet alive. The government +in all kingdoms is not yet managed with such light, and goodness +of mind, as to let the saints serve God, as he has said, whatever +it is in some. And until then there will be in some places, though +for my part I cannot predict where, a people that will yet suffer +for well-doing, or for righteousness' sake. + +In order to a right handling of this matter, I shall divide this +head into these two parts--A. Show you what it is to suffer for +well-doing, or for righteousness. B. Show you what it is to suffer +for righteousness' sake. I put this distinction, because I find +that it is one thing to suffer for righteousness, and another to +suffer for righteousness' sake. + +[A. What it is to suffer for righteousness.] + +To begin with the first, namely, to show you what it is to suffer +for righteousness. Now that may be done either passively or actively. + +1. Passively, as when any suffer for righteousness without their own +will, or consent thereto. Thus, the little children at Bethlehem +suffered by the hands of bloody Herod, when they died for, or +in the room and stead of, Jesus Christ (Matt 2:16). Every one of +those children died for righteousness, if Christ is righteousness; +for they died upon his account, as being supposed to be he himself. +Thus also the children of Israel's little ones, that were murdered +with their parents, or otherwise, because of the religion of them +that begat and bare them, died for righteousness. The same may +be said concerning those of them that suffered in the land of the +Chaldeans upon the same account. I might here also bring in those +poor infants that in Ireland, Piedmont, Paris, and other places, +have had their throats cut, and their brains dashed out against +the walls, for none other cause but for the religion of their +fathers. Many, many have suffered for righteousness after this +manner. Their will, nor consent, has been in the suffering, yet +they have suffered for religion, for righteousness. And as this +hath been, so it may be again; for if men may yet suffer for +righteousness, even so, for ought I know, even in this sense, may +their children also. + +Now, although this is not the chief matter of my text, yet a few +words here may do no harm. The children that thus suffer, though +their own will and consent be not in what they undergo, may yet, +for all that, be accepted as an offering unto the Lord. Their +cause is good; it is for religion and righteousness. Their hearts +do not recoil against the cause for which they suffer; and although +they are children, God can deal with them as with John the Baptist, +cause them in a moment to leap for joy of Christ; or else can save +them by his grace, as he saveth other his elect infants, and thus +comprehend them, though they cannot apprehend him; yea, why may +they not only be saved, but in some sense be called martyrs of +Jesus Christ, and those that have suffered for God's cause in the +world? God comforted Rachel concerning her children that Herod +murdered in the stead, and upon the account of Christ.27 + +He bids her refrain herself from tears, by this promise, that her +children should come again from the land of the enemy, from death. +And again, said he, Thy children shall come again to their own +border; which I think, if it be meant in a gospel sense, must be +to the heavenly inheritance. Compare Jeremiah 31:15-17 with Matthew +2:18.28 + +And methinks this should be mentioned, not only for her and their +sakes, but to comfort all those that either have had, or yet may +have, their children thus suffer for righteousness. None of these +things, as shall be further showed anon, happen without the determinate +counsel of God. He has ordered the sufferings of little children +as well as that of persons more in years. And it is easy to think +that God can as well foresee which of his elect shall suffer by +violent hands in their infancy, as which of them shall then die +a natural death. He has saints small in age as well as in esteem +or otherwise and sometimes the least member of the body suffereth +violence, as well as the head or other chief parts. And although +I desire not to see these days again, yet methinks it will please +me to see those little ones that thus have already suffered for +Jesus, to stand in their white robes with the elders of their +people, before the throne, to sing unto the Lamb. + +2. Actively. But to pass this, and to come to that which is more +directly intended to be spoken to, namely, to show you who doth +actively suffer for righteousness. And, + +(1.) It is he that chooseth by his own will and consent to suffer +for it. All suffering that can be called active suffering, must +be by the consent of the will; and that is done when a man shall +have sin and suffering set before him, and shall choose suffering +rather than sin. He chose "rather to suffer affliction with the +people of God, than to enjoy the pleasures of sin for a season" +(Heb 11:25). And again, They did not accept of deliverance, that +is, of base and unworthy terms, "that they might obtain a better +resurrection" (verse 35). + +Indeed, no man can force a Christian to suffer as a Christian, +without his own consent. All Christians are sufferers of will and +consent. Hence it is said, they must take up their cross, by which +taking up, an act of their will is intended (Matt 10:38; 16:24). +So again, "Take my yoke upon you," which also intends an act of +the will (11:29). This, therefore, is the first thing that I would +present you with. Not that an act of the will is enough to declare +a man a sufferer for righteousness, it standing alone; for a man, +through the strength of delusion, and the power of an erroneous +conscience, may be willing to suffer for the grossest opinions +in the world. But I bring it to show that actual suffering for +righteousness must also be by the consent of the will--the mind +of the man must be in it. + +(2.) He that suffereth for righteousness thus, must also have a +good cause. A good cause is that which is essential to suffering +for righteousness. A good cause, what is that? Why, verily, it is +the truth of God, either in the whole of it, as contained in the +Scriptures of truth, or in the parts of it, as set before me to +believe, or do, by any part of that holy Word. This may be called +the matter for which one suffereth; or, as it is called in another +place, "the word of righteousness" (Heb 5:13). It may also be +called the form of sound doctrine, or the like. Because without +this Word, the matter and nature of God's truths cannot be known. +Pilate's question, "What is truth?" will still abide a question, +to those that have not, or regard not the Word, the rule of +righteousness (John 18:38). See then that thy cause be good, thou +that wouldest know what it is to suffer for righteousness; step +not an hair's breadth without the bounds of the Word of truth; +also take heed of misunderstanding, or of wringing out of its +place, any thing that is there. Let the words of the upright stand +upright, warp them not, to the end they may comply in show with +any crooked notion. And to prevent this, take these three words +as a guide, in this matter to thee. They show men their sins, and +how to close with a Saviour; they enjoin men to be holy and humble; +they command men to submit themselves to authority. And whatever +is cross to these, comes from ignorance of, or from wresting, the +rule of righteousness out of its place. + +But more particularly, the word of righteousness--thy cause, +within the bounds of which thou must keep, if thou wilt suffer for +righteousness, is to be divided into two parts. (1.) It containeth +a revelation of moral righteousness. (2.) It containeth a revelation +of evangelical righteousness. As for moral righteousness, men +seldom suffer; only, for that. Because that is the righteousness +of the world, and that, simply as such, that sets itself up in +every man's conscience, and has a testimony for itself, even in +the light of nature. Besides, there is nothing that maketh head +against that; but that which every man is ashamed, by words to +plead for, and that is immorality. And this is that which Peter +intends when he saith, "And if ye be followers of that which is +good, who will harm you?" (1 Peter 3:13). If ye be followers of +moral goodness. But if it should so happen, for the case is rare, +that any man should make you sufferers because you love God, and +do good to your neighbour, happy are ye. Though I do not think +that the apostle's conclusion terminates there. But more of these +things anon. + +For let a man be a good neighbour in morals; let him feed the hungry, +clothe the naked, give freely out of his purse to the poor, and +do that which he would another should do to him; and stop there, +and not meddle with the name of Christ, and he shall have but few +enemies in the world. For it is not the law, but Christ, that is +the stumbling-block, and the rock of offence to men (Isa 8:14,15; +Rom 9:31-33). + +Wherefore, there is in God's Word a revelation of another +righteousness--a righteousness which is not so visible to, yea, +and that suiteth not so with, the reason of man as that moral +righteousness doth. Wherefore this righteousness makes men righteous +in principle, and practise so, as is foreign to natural men. Hence +it is said to be foolishness to them (1 Cor 2:14). And again, +"Its praise is not of men" (Rom 2:29). This righteousness is also +revealed in the Scriptures, but the blind cannot see it. It is +the work of the Holy Ghost in the heart, and is therefore called +the fruits of the Spirit; and the grace, which in the head and +fullness of it, is only to be found in Christ (John 1:16; Col +1:19; 1 Tim 1:14). This righteousness being planted in the heart, +leads a man out by the Word of God, to seek for another righteousness, +as invisible to, and foreign from, the natural man, as this. And +that righteousness is that which properly is the righteousness of +Jesus Christ--a righteousness that standeth in his obedience to +his Father's law, as he was considered a common or public person--a +righteousness which he brought into the world, not for himself, +as considered in a private capacity, but for those that shall by +faith venture themselves upon him, to obtain by him life eternal +(Rom 5:19; Phil 3:7-10). + +Again, This closing by faith, with this righteousness thus found +in Christ, and being taken therewith, leads me yet to another +righteousness, which is instituted worship, appointed by Christ, +for all his followers to be conversant in; this worship is grounded +on positive precepts, and so on words of righteousness, called +Christ's words, Christ's sayings, &c. + +Now, upon this bottom begins the difference betwixt the men of God +and the world. For, first, by this inward principle of righteousness +we come to see, and say, that men by nature are not Christians, what +privileges soever they may account themselves partakers thereof. +But whosoever is a Christian, of God's making so, is begotten and +born of God, and made a new creature by the anointing received +from the Holy One (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21; +1 John 2:20,24,27). Now, this these carnal men cannot endure to +hear of; because it quite excludes them, as such, from a share +in the kingdom of heaven. To this, again, the Christian stands +and backs what he says by the Word of God. Then the game begins, +and the men of the world are thoughtful how they may remove such +troublesome fellows out of the way. But because the Christians +love their neighbours, and will not let them thus easily die in +their sins, therefore they contend with them, both by reasonings, +writings, sermons, and books of gospel divinity; and stand to what +they say. The world, again, are angry with these sayings, sermons, +and books, for that by them they are concluded to be persons that +are without repentance, and the hope of eternal life. Here again, +the carnal world judges that these people are proud, self-willed, +pragmatical, contentious, self-conceited, and so unsufferable people. +The Christian yet goes on and stands to what he has asserted. Then +the poor world at their last shift begins to turn, and overturn +the gospel-man's sayings; perverting, forcing, stretching, and +dismembering of them; and so making of them speak what was never +thought, much less intended by the believer. + +Thus they served our Lord; for, not being able to down with29 his +doctrine, they began to pervert his words, and to make, as also +they said afterwards of Luther's, some offensive, some erroneous, +some treasonable, and that both against God and Caesar, and so they +hanged him up, hoping there to put an end to things. But this is +but the beginning of things; for the Christian man, by the word +of the gospel, goes further with his censure. For he also findeth +fault with all that this man, by the ability of nature, can do +for the freeing himself from the law of sin and death. He condemns +him by the Word, because he is in a state of nature, and he +condemneth also whatever, while in that state, he doth, as that +which by no means can please God (Rom 14:23; Heb 11:6). This now +puts him more out; this is a taking of his gods away from him. +This is to strip him of his raiment, such as it is, and to turn +him naked into the presence of God. This, I say, puts him out and +out. These wild-brained fellows, quote he, are never content, they +find fault with us as to our state; they find fault with us as to +our works, our best works. They blame us because we are sinners, +and they find fault with us, though we mend; they say, by nature +we are no Christians, and that our best doings will not make +us such. What would they have us do? Thus, therefore, they renew +their quarrel; but the Christian man cannot help it, unless he +would see them go to hell, and saying nothing. For the Word of God +doth as assuredly condemn man's righteousness, as it doth condemn +man's sin; it condemneth not man's righteousness among men, for +there it is good and profitable (Job 35:6-8), but with God, to +save the soul, it is no better than filthy rags (Isa 64:6). Nor +will this Christian man suffer these carnal ones to delude themselves +with a change of terms; for the devil, who is the great manager +of carnal men in things that concern their souls, and in the plea +that they make for themselves, will help them to tricks and shifts +to evade the power of the Word of God. Teaching them to call +the beauties of nature grace, and the acts of natural powers the +exercise of the graces of the Spirit, he will embolden them also +to call man's righteousness the righteousness of Christ, and that +by which a sinner may be justified in the sight of God from the +law. These tricks the Christian sees, and being faithful to God's +truth, and desiring the salvation of his neighbour, he laboureth +to discover the fallacy of, and to propound better terms for this +poor creature to embrace, and venture his soul upon; which terms +are warranted by the New Testament, a stranger to which the natural +man is. But, I say, the things which the Christian presseth, being +so foreign to nature, and lying so cross to man's best things, are +presently judged by the natural man to be fables or foolishness +(1 Cor 2:14). Wherefore here again, he takes another occasion to +maintain his strife, and contention against the righteous man; +raising of slanders upon him, and laying things to his charge that +he understandeth not; charging also his doctrine with many grievous +things. Namely, that he holdeth that man was made to be damned; +that man's righteousness is no better than sin; that a man had as +good to do ill as well; that we may believe, and do what we list; +that holiness pleaseth not God; and that sinning is the way to cause +grace to abound. Besides, say they, he condemneth good motions, +and all good beginnings of heart to God-ward; he casteth away that +good we have, and would have us depend upon a justice to save us +by, that we can by no means approve of. And thus the quarrel is +made yet wider between the men of the world and Christian man. +But there is not a stop put here. + +For it is possible for the carnal man to be beaten out of all his +arguments for himself and his own things, by the power and force +of the Word; and to be made to consent to what the Christian has +said as to the notion of the truth. I must not speak this of all. +But yet the breach doth still abide; for that yet there appears +to be no more with the man, but only the notion of things. For +though the notion of things are those that of God are made the +means of conveying of grace into the heart, yet grace is not always +with the notion of things; the Word ofttimes standeth in man's +understanding alone, and remaineth there, as not being accompanied +with such grace as can make it the power of God to salvation. Now, +when it is thus with the soul, the danger is as great as ever, +because there is a presumption now begotten in the heart that +the man is in a saved condition,--a presumption, I say, instead +of faith, which puffeth up, instead of enabling the soul after a +godly manner to depend upon God for mercy through Christ. This is +called the word of them that are puffed up; the word only, because +not accompanied with saving grace (1 Cor 4:19; 8:1; 1 Thess 1:5). + +This the Christian also sees, and says it is too weak to conduct +the soul to glory. And this, indeed, he says, because he would not +that his neighbour should come short home. But neither can this be +borne; but here again, the natural man with his notion of things +is offended; and takes pet against his friend, because he tells +him the truth, and would that he so should digest the truth, that +it may prove unto him eternal life. Wherefore he now begins to +fall out again, for as yet the enmity is not removed; he therefore +counts him an unmerciful man, one that condemneth all to hell but +himself; and as to his singularity in things, those he counteth +for dreams, for enthusiasms, for allegorical whimsies, vain +revelations, and the effects of an erroneous judgment. For the +Lord has put such darkness betwixt Egypt and Israel, as will not +suffer them to come together. But this is not all. + +For it is possible for these carnal men to be so much delighted +in the notion of things, as to addict themselves to some kind +of worship of Christ, whose notions of truth have by them been +received. And because their love is yet but carnal, and because +the flesh is swelling, and is pleased with pomp and sumptuousness, +therefore, to show how great an esteem such have for Christ, whom +they are now about to worship, they will first count his testament, +though good, a thing defective, and not of fullness sufficient +to give, in all particular things, direction how they should, to +their own content, perform their glorious doctrine. For here and +there, and in another place, cry they, there is something wanting. +Here, say they, is nothing said of those places, vestures, gestures, +shows, and outward greatness that we think seemly to be found in +and with those that worship Jesus. Here wants sumptuous ceremonies, +glorious ornaments, new fashioned carriages, 30 all which are +necessary to adorn worship withal. + +But now here again, the truly godly, as he comes to see the evil of +things, maketh his objections, and findeth fault, and counts them +unprofitable and vain (Isa 29; Matt 15; Mark 7). But they again, +seeing the things they have made are the very excellencies of human +invention, and things added as a supplement to make up what, and +wherein, as they think, that man that was faithful over his own +house as a son was defective. They are resolved to stand upon +their points, and not to budge an inch from the things that are so +laudable, so necessary, so convenient, and so comely; the things +that have been judged good, by so many wise, learned, pious, holy, +reverend, and good men. Nay, if this were all, the godly would +make a good shift; but their zeal is so great for what they have +invented, and their spirits so hot to make others couch and bend +thereto, that none must be suffered to their power to live and +breathe, that refuseth to conform thereto.31 This has been proved +too true, both in France, Spain, Germany, Italy, and other places; +and upon this account it is that persecution has been kept alive +so many hundred years in some places against the church of God. + +From what has been said as to these things, this I collect as the +sum--First, That man by nature is in a state of wrath and condemnation +(Eph 2:1-4; John 3:18). Secondly, That the natural man, by all +his natural abilities, is not able to recover himself from this +his condemned condition (John 6:44; Eph 1:19,20). Thirdly, That +a man may have right notions of gospel things, that hath no grace +in his heart (1 Cor 13:2,3). Fourthly, That to add human inventions +to Christ's institutions, and to make them of the same force and +necessity, of the same authority and efficacy, is nought; and not +to be subjected to (Isa 29:13; Matt 15:8,9; Mark 7:6,7). + +So then, he that saith these things, saith true; for the Scriptures +say the same. This, then, is a good cause to suffer for, if men +will that I shall suffer for saying so; because it is that which +is founded upon the Word of God; and the Word is the ground and +foundation of all true doctrine. Let him, then, that believeth +what is here discoursed, and that liveth soberly and peaceably in +this belief among his neighbours, stand by what he hath received, +and rejoice that he hath found the truth. And if any shall afflict +or trouble him for holding of these things, they afflict or trouble +him for holding to good things; and he suffereth at their hands +because his cause is good. + +And such an one may with boldness, as to this, make his appeal to +the Bible, which is the foundation of his principles, and to God +the author of that foundation, if what he holds is not good. He +may say, "Lord, I have said, that man by nature is in a state of +condemnation, and they make me suffer for that. Lord, I have +asserted that man, by all his natural abilities, is not able to +recover himself from this his condemned state, and they make me +suffer for that. Lord, I have said that a natural man may have +right notions of the gospel, and yet be without the saving grace +thereof, and they make me suffer for that. Lord, I cannot consent +that human inventions and doctrines of men should be joined with thy +institution as matters of worship, and imposed upon my conscience +as such, and they make me suffer for that. Lord, I own the government, +pray for my superiors, live quietly among my neighbours, give to +all their dues, feed the hungry, clothe the naked, relieve the +afflicted, and show myself, by my faith and life, to be a true +Christian man, and yet my neighbours will not let me alone. True, +I cannot comply with all that some men would have me comply with; +no more did Daniel, no more did Paul; and yet Daniel said, that he +had to the king done no hurt (Dan 6:22), and Paul said, 'neither +against the law of the Jews, neither against the temple, nor yet +against Caesar, have I offended anything at all'" (Acts 25:8). + +For he that keeps within the compass of God's Word, hurts no man, +gives just offence to no man, though he complieth not with all that +are modes and ways of worship in the world. Nor can this appeal +be judged injurious, if it be not attended with intercessions +against them that hate us. But we will pass this, and come to a +second thing. + +(3.) As he that suffereth for righteousness must have a good cause, +so he that suffereth for righteousness must have a good call. + +A man, though his cause be good, ought not by undue ways to run +himself into suffering for it; nature teaches the contrary, and so +doth the law of God. Suffering for a truth ought to be cautiously +took in hand, and as warily performed. I know that there are some +men that are more concerned here than some; the preacher of the +Word is by God's command made the more obnoxious man, for he must +come off with a woe, if he preaches not the gospel (1 Cor 9:16). +He, therefore, I say, doth and ought more to expose himself than +other Christians are called to do. Yet it behoveth him also to +beware, because that Christ has said to him, "Behold, I send you +forth as sheep, or lambs, in the midst of wolves: be ye therefore +wise as serpents, and harmless as doves" (Matt 10:16; Luke 10:3). +A man is not bound by the law of his Lord, to put himself into +the mouth of his enemy. Christ withdrew himself; Paul escaped the +governor's hands, by being let down in a basket over the wall of +the city (2 Cor 11:32,33). And Christ hath said, If they persecute +you in one city, flee ye to another. If they will not let me +preach here, I will take up my Bible, and be gone. Perhaps this is +because I must preach in some other place. A minister can quickly +pack up, and carry his religion with him, and offer what he +knows of his God to another people32 (Acts 13:44-47). Nor should +a minister strive, I think, with the magistrate for place, or time. +But let him hearken to hear what God shall say by such opposition. +Perhaps the magistrate must drive thee out of this place, because +the soul is in another place that is to be converted, or helped +by thy sermon today. We must also in all things, show ourselves +to be such as by our profession we would that men should believe +we are, to wit, meek, gentle, not strivers, but take our Lord and +our brethren the prophets for our examples. + +But I will not here presume to give instructions to ministers; but +will speak a few words in the general about what I think may be a +sufficient call to a man to suffer for righteousness. + +First, Every Christian man is bound by God's Word to hold to, or +stand by his profession, his profession of faith, and to join to +that profession an holy godly life; because the Apostle and High +priest of his profession is no less a one than Christ Jesus (Heb +3:1; 10:23). This by Christ himself is expressed thus, Let your +light so shine (Matt 5:16). No man lighteth a candle to put it +under a bushel. Let your loins be girded about, and your lights +burning (Luke 12:35). And Paul bids the Philippians hold forth +the word of life (Phil 2:16). + +And more particularly, by all this, this is intended, that we +should hide our faith in Christ from no man, but should rather make +a discover of it by a life that will do so; for our profession, +thus managed, is the badge, and the Lord's livery, by which we +are distinguished from other men.33 So then, if, while I profess +the truth of Christ, and so walk as to make my profession of it +more apparent, I be made a sufferer for it, my call is good, and +I may be bold in God and in my profession. This, Peter intends +when he saith, "But and if ye suffer for righteousness" sake, happy +are ye, and be not afraid of their terror, neither be troubled; +but sanctify the Lord God in your hearts, and be ready always to +give an answer to every man that asketh you a reason of the hope +that is in you, with meekness and fear (1 Peter 3:14,15). Here, +then, is a call not to meddle with the other, but to mind our own +business; to walk in our Christian profession, and to adorn it +with all good works; and if any man will meddle with me, and ask +me a reason of the hope that I have, to give it him with meekness +and fear, whatever follows thereupon. This, Peter should have done +himself there, where he denies his Master thrice. + +The reason is, for that Christianity is so harmless a thing, that, +be it never so openly professed, it hurts no man. I believe that +Christ will save me; what hurt is this to my neighbour? I love +Christ because he will save me; what hurt is this to any? I will +for this worship Christ as he has bid me; what hurt is this to +anybody? I will also tell my neighbours what a loving one my Christ +is, and that he is willing to be good to them as he has been good +to me; and what hurt is this to the governor of a kingdom? But and +if any man will afflict me for this, my cause is good, and also +my call to stand full godly to my profession. + +Secondly, There is sometimes a call to suffer for righteousness, even +from the voice of necessity. That is, either when, by my silence, +the truth must fall to the ground; or when, by my shrinking, the +souls of other men are in danger. This, I say, is a call to suffer +even by the voice of necessity. The case may be when God's ways +may be trodden under foot; yea, his Word, and ways, and name, and +people, and all. Thus Goliath did do, for several days together +(1 Sam 17), and vaunted in his doing; and there was not a man, +no, not in Israel, that durst answer him a word. And now was the +spirit of David stirred in him, and he would put his life in his +hand, and give this man an answer; and he saw there was reason +for it--necessity gave him a call. Is there not a cause, saith +he, lies bleeding upon the ground, and no man of heart or spirit +to put a check to the bold blasphemer? I will go fight with him; +I will put my life in my hand; if I die, I die. + +Consider also what Daniel did when the law was gone out to forbid, +for thirty days, petitioning any god or man, save the king only. +At that time, also, not a man of Israel peeped (Dan 6:7). Now +necessity walks about the streets, crying, Who is on the Lord's +side? Who, &c. And Daniel answers, I am, by opening of his window, +and praying, as at other times, three times a day, with his face +towards Jerusalem (verse 10). He heard this voice of necessity, +and put his life in his hand, and complied with it, to the hazard +of being torn in pieces by the lions. + +Much like this was that of the three children; for when that golden +image was set up, and worship commanded to be done unto it, not +one, that we read of, durst stand upright when the time was come +that bowing was the sign of worship. Only the three children would +not bow: it was necessary that some should show that there was a +God in heaven, and that divine worship was due alone to him (Dan +3:10-12). But they run the hazard of being turned to ashes, in +a burning fiery furnace, for so doing. But necessity has a loud +voice, and shrill in the ears of a tender conscience: this voice +will awake jealousy and kindle a burning fire within, for the +name, and cause, and way, and people, of the God of heaven. + +Thirdly, There is sometimes a call to suffer for righteousness by +the voice of providence. That is, when, by providence, I am cast +for my profession into the hands of the enemies of God and his +truth; then I am called to suffer for it what God shall please to +let them lay upon me. Only, for the making of my way more clear +in this matter, I will deliver what I have to say, with a caution +or two. 1. Thou must take heed that thy call be good to this or +that place, at which, by providence, thou art delivered up. 2. +Thou must also take heed that, when thou art there, thou busiest +thyself in nothing but that that good is. 3. Thou must also take +heed that thou stay there no longer than while thou mayest do +good or receive good there. 4. Thus far a man is in the way of +his duty, and therefore may conclude that the providence of God, +under which now he is, is such as has mercy and salvation in the +bowels of it, whatsoever is by it, at the present, brought upon +him. + +Christ Jesus, our Lord, though his death was determined, and of +absolute necessity, and that chiefly for which he came into the +world, chose rather to be taken in the way of his duty than in any +other way or anywhere else. Wherefore, when the hour was come, +he takes with him some of his disciples, and goeth into a garden, +a solitary place, to pray; which done, he sets his disciples to +watch, and falleth himself to prayer. So he prays once; he prays +twice; he prays thrice: and he giveth also good doctrine to his +disciples. And now, behold, while he was here, in the way of his +duty, busying himself in prayer to God, and in giving of good +instruction to his followers, upon him comes Judas and a multitude with +swords and staves, and weapons, to take him; to which providence +he, in all meekness, submits, for he knew that by it he had a call +to suffer (Matt 26:36-47). + +In this way, also, the apostles were called to suffer, even while +they were in the way of their duty. Yea, God bid them go into the +temple to preach, and there delivered them into the hands of their +enemies (Acts 4:1-3; 5:20-26). + +Be we in the way of our duty, in the place and about the work +unto which we are called of God, whether that work be religious +or civil, we may, without fear, leave the issue of things to God, +who only doth wonderful things. And he who lets not a sparrow fall +to the ground without his providence, will not suffer a hair of +our head to perish but by his order (Luke 12:6,7). And since he +has engaged us in his work, as he has if he has called us to it, +we may expect that he will manage, and also bear us out therein; +either so as by giving of us a good deliverance by way of restoration +to our former liberty and service for him, or so as to carry us +well out of this world to them that, under the altar, are crying, +How long, holy and true: nor shall we, when we come there, repent +that we suffered for him here. Oh! how little do saints, in a +suffering condition, think of the robes, the crowns, the harps, +and the Son that shall be given to them; and that they shall have +when they come upon mount Zion (Rev 6:11; 14:1-7). + +Fourthly, There is sometimes a call to suffer for righteousness by +an immediate and powerful impulse of the Spirit of God upon the +heart. This, I say, is sometimes, and but sometimes; for this is +not God's ordinary way, nor are many of his servants called after +this manner to suffer for righteousness. Moses was called thus +to suffer when he went so often unto Pharaoh with the message of +God in his mouth. And "he endured, as seeing him who is invisible" +(Heb 11:25-27). + +Paul was called thus to suffer, and he obeyed, and went, and +performed that work, according to the will of God. This kind of +call Paul calls a binding, or a being bound in the Spirit, because +the Holy Ghost had laid such a command upon him to do so, that +he could not, by any means, get from under the power of it. "And +now, behold," saith he, "I go bound in the Spirit unto Jerusalem, +not knowing the things that shall befal me there" (Acts 20:22). +For he that is under this call has, as I said, bonds laid upon +his spirit, which carry him to the place where his testimony is +to be borne for God; nor shall he, if he willingly submits and +goes, as Paul did, but have an extraordinary presence of God with +him, as he. And see what a presence he had; for after the second +assault was given him by the enemy, even "the night following, the +Lord stood by him, and said, Be of good cheer, Paul; for as thou +hast testified of me in Jerusalem, so must thou bear witness +also at Rome" (Acts 23:11). Thus God meeteth his people in their +service for him, when he calls them aloud to do great service for +him. The power of such a call as this, I say, is great, and men +of ordinary spirits must needs give place thereto, and leave a man +thus bound to the God that thus has bound him. All the help such +can afford him is to follow him with our prayers, not to judge him +or grieve him, or lay stumbling-blocks before him. No; they must +not weep nor mourn for him, so as to make him sorrowful (Acts +21:12-14). + +His friends may suggest unto him what is like to attend his +present errand, as Agabus did by the Spirit to Paul when he took +his girdle and bound himself therewith, to show him how his enemies +should serve him whither he went. "Thus said the Holy Ghost," said +he, "so shall the Jews at Jerusalem bind the man that owneth this +girdle, and shall deliver him into the hands of the Gentiles" (Acts +21). But if this call be indeed upon a man, all sorrow is turned +into joy before him; for he is ready, not only to be bound, but +also to die at Jerusalem for the name of the Lord Jesus (Acts +21:13). + +Instances, also, of later times might be given of a call extraordinary +to suffer for righteousness. For many, in the first three hundred +years' persecution, when nobody knew what they were, would boldly +come up to the face of their enemies and tell what they were, +and suffer for what they professed, the death. I remember, also, +the woman who, when her friends were gone before to suffer, how +she came running and panting after, for fear she should not come +thither time enough to suffer for Jesus Christ. But I will give +you an instance of later times, even in the beginning of Queen +Elizabeth's reign, of an Hertfordshire man that went as far as +Rome to bear his testimony for God against the wickedness of that +place. This man, when he was arrived there, and had told them +wherefore he was come, they took and condemned him to death, +to wit, to be burned for an heretic. Now he was to ride from the +prison to the place of execution upon an ass, with his face to +the beast's tail, and was to be stripped from the shoulders to +the waist, that he might be tormented all the way he went with +burning torches continually thrust to his sides; but he, nothing +at all afraid, spake in his exhortation to the people to fly from +their sin and idolatry; he would also catch hold of the torches +and put them to his sides, to show how little he esteemed the +worst that they could do. Also, when he was come to the place of +execution, he suffered there such cruelty, with so unconcerned a +mind, and with such burning zeal for God's truth, testified against +them while he could speak; that, all amazed, his enemies cried, +he could not have suffered as he did but by the help of the devil. +His name I have now forgot, but you will find it, with the story +at large, in the third volume of Acts and Monuments, at the 1022 +page. 34 But we will pass this, and come to our second particular, +namely, + +[B. What it is to suffer for righteousness' sake.] + +To show when it may be said a man doth not only suffer for +righteousness, but also for righteousness' sake. + +To suffer for righteousness' sake must be either with the intention +of the persecutor or else of the persecuted. The persecutor, +whatever the person's suffering is, if he afflicteth this person +for a supposed good that he thinketh he hath or professeth, he +make him suffer for righteousness' sake. So that, in this sense, +a man that hath no grace may not only suffer for righteousness, +but also for righteousness' sake. But this I intend not, because +the text is not concerned with it. + +The thing, therefore, now intended to be spoken to, is this, +namely, when a man may be said to suffer what he suffereth upon a +religious account, of love to, or for the sake of, that good that +he finds in the truths of God, or because his heart is joined and +espoused to the good of the truths that he professeth; not that +there is any thing in any truth of God that is not good; but a +man may profess truth, not for the sake of the goodness that is +in it, but upon a remote account. Judas professed truth, not of +love to the truth, but of love to the bag, and to the money that +was put therein. Men may profess for a wife, for a trade, for +friendship, or because profession is at such a time or in such +a place, in fashion. I wish that there were no cause to say this. +Now there is not any of these that profess the truth for the truth's +sake, that profess the truth of love to it; nor shall they, should +they suffer as professors, never so long, never so much, never +so grievously, be counted of God among them that suffer for +righteousness' sake; that is, of unfeigned love to righteousness. +Wherefore, that I may show you who may be said to suffer for +righteousness' sake, I will propound and speak to several things. + +1. Then, he that suffereth in the apostle's sense, for well-doing, +or for righteousness' sake, sets his face against nothing but sin. +He resisteth unto blood, striving against sin. Sin is the object +of his indignation, because it is an enemy to God, and to his +righteous cause in the world (Heb 12:3,4). Sin, I say, is that +which such a man singleth out as his opposite, as his antagonist, +and that against which his heart is set. It is a rare thing to +suffer aright, and to have my spirit, in my suffering, bent only +against God's enemy--sin; sin in doctrine, sin in worship, sin +in life, sin in conversation. Now then, he that suffereth for +righteousness' sake has singled out sin to pursue it to death, long +before he comes to the cross. It is sin, alas, and his hatred to +it that have brought him into this condition. He fell out with sin +at home, in his own house, in his own heart, before he fell out +with sin in the world, or with sin in public worship. For he that +can let sin go free and uncontrolled at home within, let him suffer +while he will, he shall not suffer for righteousness' sake. And +the reason is, because a righteous soul, as the phrase is, 2 Peter +2:8, has the greatest antipathy against that sin that is most ready +to defile it, and that is, as David calls it, one's own iniquity, +or the sin that dwelleth in one's own flesh. I have kept me, says +he, from mine iniquity, from mine own sin. People that are afraid +of fire are concerned most with that that burneth in their own +chimney; they have the most watchful eye against that that is like +to burn down their own house first. + +He also that suffereth for righteousness' sake, doth it also because +he would not that sin should cleave to the worship of God; and, +indeed, this is mostly the cause of the sufferings of the godly. +They will not have to do with that worship that hath sinful +traditions commixed with God's appointments, because they know +that God is jealous of his worship; and has given a strict charge +that all things be done according to the pattern showed to us in +the mount. He knows also that God will not be with that worship, +and those worshippers, that have not regard to worship by the +rule of the testament of Christ. He is also against the sin that +is apt to cleave to himself while he standeth in the presence of +God. I will wash mine hands in innocency, so will I compass thine +altar, O Lord. This man also chooses to be in the practical parts +of worship, if possible, for he knows that to have to do about +holy things sincerely is the way to be at the remotest distance +from sin. He chooses also to be with those holy ones that are +of the same mind with him against sin; for he knows that two are +better than one, and that a threefold cord is not easily broken. +Wherefore look to yourselves, you that do, or may be called to +suffer for religion: if you bend not yourselves against sin, if to +be revenged of sin be not the cause of your suffering, you cannot +be said to suffer for righteousness' sake. Take heed, therefore, +that something else be not an inducement to thee to suffer. A +man may suffer to save what he has: there is credit also and an +applause; there is shame to conform; there is carnal stoutness of +spirit; there is hatred of persecutors and scorn to submit; there +is fear of contempt and of the reproach of the people, &c. These +may be motives and arguments to a suffering state, and may really +be the ground of a man's being in the jail; though he cries out +in the meanwhile of popery, of superstition, and idolatry, and of +the errors that attend the common modes of the religions of the +world. I charge no man as though I knew any such thing by any; but +I suggest these things as things that are possible, and mention +them because I would have sufferers have a care of themselves; +and watch and pray, because no man can be upright here that is not +holy, that cannot pray, and watch, and deny himself for the love +that he has to righteousness. I said it before, and will say +it again, it is a rare thing to be set in downrightness of heart +against sin. + +2. Is it for the sake of righteousness that thou sufferest? Then +it is because thou wouldest have righteousness promoted, set up, +and established in the world; also thou art afflicted at those +advantages that iniquity gets upon men, upon things, and against +thyself. "I beheld," said David, "the transgressors, and was +grieved; because men kept not thy word" (Psa 119:158). And again, +These are they that mourn for the abominations that are done among +men (Eze 9:4). There is a great deal of talk about religion, a +great deal of pleading for religion, namely, as to the formalities +of this and the other way.35 But to choose to be religious, that +I might be possessed with holiness, and to choose that religion +that is most apt to possess me with it, if I suffer for this, I +suffer for righteousness' sake. Wherefore say thus to thy soul, +thou that art like to suffer for righteousness, How is it with +the most inward parts of my soul? What is there? What designs, +desires, and reachings out are there? Why do I pray? Why do I read? +Why do I hear? Why do I haunt and frequent places and ordinances +appointed for worship? Is it because I love holiness? would promote +righteousness, because I love to see godliness show itself in +others, and because I would feel more of the power of it in myself? +If so, and if thou sufferest for thy profession, thou sufferest, +not only for righteousness, but also for righteousness' sake. Dost +thou thus practise, because thou wouldest be taught to do outward +acts of righteousness, and because thou wouldest provoke others to +do so too? Dost thou show to others how thou lovest righteousness, +by taking opportunities to do righteousness? How is it, dost thou +show most mercy to thy dog, 36 or to thine enemy, to thy swine, +or to the poor? Whose naked body hast thou clothed? Whose hungry +belly hast thou fed? Hast thou taken delight in being defrauded and +beguiled? Hast thou willingly sat down by the loss with quietness, +and been as if thou hadst not known, when thou hast been wronged, +defamed, abused, and all because thou wast not willing that +black-mouthed men should vilify and reproach religion upon thy +account (1 Cor 6:7)? + +He that loveth righteousness will do thus, yea, and do it as unto +God, and of tenderness to the Word of God which he professeth. And +he that thinks to make seeing men believe, that when he suffereth, +he suffereth for righteousness' sake, and yet is void in his life +of moral goodness, and that has no heart to suffer and bear, and +put up, and pass by injuries in his conversation among his enemies +at home, is deceived. + +There are some Scriptures that are as if they were out of date +among some professors, specially such as call for actual holiness +and acts of self-denial for God; but it will be found, at the +day of judgment, that they only are the peculiar people that are +"zealous of good works" (Titus 2:14). God help us, it is hard now +to persuade professors to come up to negative holiness, that is, +to leave undone that which is bad; and yet this of itself comes +far short of ones being found in practical goodness. + +But this is the man that suffereth, when he suffereth for righteousness' +sake, that makes it his business, by all lawful means, according +to the capacity that God has put him in, to promote, set up, and +establish righteousness in the world; I say this is the man that +suffereth for righteousness' sake, that suffereth for so doing; and +I am sure that a life that is moral, when joined to the profession +of the faith of the things that are of the Spirit of God, is +absolutely necessary to the promoting of righteousness in the world. +Hence Peter tells them that suffer for righteousness' sake, that +they must have "a good conscience"--a good conscience towards God, +towards men, towards friends, towards enemies (1 Peter 3:14-16; +Acts 24:16; 23:1). They must have a good conscience in all +things, being willing, ready, desirous to live honestly, godly, +and righteously in this world, or else they cannot, though they may +suffer for the best doctrine under heaven, suffer for righteousness' +sake (Heb 13:18). Wherefore, + +3. Is it for righteousness' sake that thou sufferest? then thy +design is the ruin of sin. This depends upon what was said before; +for he that strives against sin, that seeks to promote righteousness, +he designs the ruin of sin. "Be not," said Paul to the suffering +Romans, "overcome of evil, but overcome evil with good" (Rom 12:21). +To overcome evil with good is a hard task. To rail it down, to cry +it down, to pray kings, and parliaments, and men in authority to +put it down, this is easier than to use my endeavour to overcome +it with good, with doing of good, as I said before.37 And sin must +be overcome with good at home, before thy good can get forth of +doors38 to overcome evil abroad. + +Abraham overcame evil with good, when he quieted the discontent of +Lot and his herdsmen, with allowing of them to feed their cattle +in the best of what God had given him (Gen 13:7,8). + +David overcame evil with good, when he saved the life of his +bloody enemy that was fallen into his hand; also when he grieved +that any hurt should come to them that sought nothing so much as +his destruction. "They rewarded me," saith he, "evil for good, to +the spoiling of my soul. But as for me, when they were sick, my +clothing was sackcloth. I humbled my soul with fasting, I behaved +myself as though he had been my friend or brother; I bowed down +heavily, as one that mourneth for his mother." This is to overcome +evil with good (Psa 35:12-14). + +Job saith concerning his enemy, that he did not rejoice when evil +found him; "neither have I," said he, "suffered my mouth to sin by +wishing a curse to his soul." He means he did the quite contrary, +and so overcame evil with good (Job 31:29,30). + +Elisha overcame evil with good, when he received the men that came +for his life, and had them where he might feast, and comfort them, +and sent them home in peace to their master (2 Kings 6:19-23). + +The New Testament also is full of this, both in exhortations and +examples, In exhortations where it is said, resist not evil, that +is, with evil, but overcome evil with good (Prov 24:29). "But +whosoever shall smite thee on thy right cheek, turn to him the other +also.--And whosoever shall compel thee to go a mile, go with him +twain. Give to him that asketh thee; and from him that would borrow +of thee, turn not thou away.--Love your enemies, bless them that +curse you, do good to them that hate you, and pray for them which +despitefully use you, and persecute you; that ye may be the children +of your Father which is in heaven, for he maketh his sun to rise +on the evil, and on the good--on the just, and on the unjust" +(Matt 5:39-45). "Bless them that persecute you: bless and curse +not" (Rom 12:14). "Not rendering evil for evil, or railing for +railing, but contrariwise, blessing; knowing that ye are thereunto +called, that ye should inherit a blessing" (1 Peter 3:9; Rom 12:14). +This is righteousness--these are righteous courses. And as these +are preceptively propounded, so they were as practically followed +by them that were eminently godly in the primitive church. + +"We are fools for Christ's sake," said Paul, "we are despised, we +are hungry, thirsty, naked, and buffeted.--Being reviled, we bless; +being persecuted, we suffer it; being defamed, we entreat: we are +made as the filth of the earth, and are the offscouring of all +things unto this day" (1 Cor 4:10-13). This is overcoming of evil +with good, and he that has chosen to himself that religion that +teaches these things, and that loves that religion because it so +teacheth him; if he suffereth for it, he suffereth for righteousness' +sake. + +4. He that suffereth for righteousness' sake, will carry righteousness +whithersoever he goes. Neither the enemy, nor thy sufferings, +shall be able to take righteousness from thee. Righteousness must +be thy chamber mate, thy bed companion, thy walking mate: it is +that without which thou wilt be so uncouth, as if thou couldest +not live (Psa 26: 25:21). + +Paul in his sufferings would have righteousness with him, for it +must be as it were his armour-bearer; yea, his very armour itself +(2 Cor 6:7). It is an excellent saying of Job, "I put on righteousness, +and it clothed me; my judgment was as a robe and a diadem. I was +eyes to the blind, and feet was I to the lame; I was a father to +the poor," &c. (Job 29:11-16). "Princes," said David also, "did +sit and speak against me, but thy servant did meditate in thy +statues" (Psa 119:23). A man that loves righteousness doth as +Abraham did with his Sarah, carry it every where with him, though +he goes, because of that, in danger of his life. Righteousness! +It is the only intimate that a Christian has. It is that by which +he takes his measures, that with which he consults, with respect +to what he doth, or is to do, in the world. "Thy testimonies," +said David also, "are my delight, and my counsellors." The men of +my counsel, in the margin (Psa 119:24). + +David! He was the man of affliction; the suffering man in his day; +but in all places where he came, he had righteousness, the law and +godly practice with him. It was his counsellor, as he was a man, +a saint, a king. I dare say, for the man that suffers righteousness +to be rent away from him by the violence and rage of men, and +that casts it away, as David did Saul's armour, that he may secure +himself; he has no great love for righteousness, nor to the cross +for righteousness' sake. "My righteousness I hold fast," said Job, +"and will not let it go: my heart shall not reproach me so long +as I live" (Job 27:6). What? part with righteousness! A righteous +Lord! A righteous Word! A righteous profession! A righteous life! +to sleep in a whole skin: the Lord forbid it me, and all that he +has counted worthy to be called by his name. Let us carry it with +us from the bed to the cross, and then it shall carry us from +thence to the crown. Let it be our companion to prison and death, +then shall we show that we are lovers of righteousness, and that +we choose to suffer for righteousness' sake. + +5. Dost thou suffer for righteousness' sake? why then, +thy righteousness is not diminished, but rather increased by thy +sufferings. Righteousness thriveth best in affliction, the more +afflicted, the more holy man; the more persecuted, the more shining +man (Acts 6:15). The prison is the furnace, thy graces are the silver +and the gold; wherefore, as the silver and the gold are refined +by the fire, and so made more to show their native brightness, so +the Christian that hath, and that loveth righteousness, and that +suffereth for its sake, is by his sufferings refined and made +more righteous, and made more Christian, more godly (Zech 13:9). +Some, indeed, when they come there, prove lead, iron, tin, and +at the best, but the dross of silver; and so are fit for nothing, +but there to be left and consumed, and to bear the badge, if ever +they come from thence, of reprobate silver from the mouth and +sentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when +I, says Job, am tried, "I shall come forth as gold" (Job 23:10). + +When Saul had cast one javelin at David, it made him walk wisely +in all his ways. But when he added to his first fury, plots to take +away his life, then David behaved himself yet more wisely (1 Sam +18:10-30). The hotter the rage and fury of men are against righteous +ways, the more those that love righteousness grow therein. For +they are concerned for it, not to hide it, but to make it spangle; +not to extinguish it, but to greaten it, and to show the excellency +of it in all its features, and in all its comely proportion. Now +such an one will make straight steps for his feet, "let that which +is lame be turned out of the way" (Heb 12:13). Now he shows to +all men what faith is, by charity, by self-denial, by meekness, +by gentleness, by long-suffering, by patience, by love to enemies, +and by doing good to them that hate us; now he walketh upon his +high places. Yea, will not now admit that so slovenly a conversation +should come within his doors, as did use to haunt his house in +former times. Now it is Christmas,39 now it is suffering time, now +we must keep holy day every day. The reason is, for that a man, +when he suffereth for Christ, is set upon a hill, upon a stage, +as in a theatre, to play a part for God in the world. And you +know when men are to play their parts upon a stage, they count +themselves, if possible, more bound to circumspection; and that +for the credit of their master, the credit of their art, and the +credit of themselves. For then the eyes of every body are fixed, +they gape and stare upon them (Psa 22:17). And a trip here is as +bad as a fall in another place. Also now God himself looks on. Yea, +he laugheth, as being pleased to see a good behaviour attending +the trial of the innocent. + +(1.) He that suffereth for righteousness' sake suffereth for his +goodness, and he is now to labour by works and ways to convince +the world that he suffereth as such an one. (2.) He that suffereth +for righteousness' sake has many that are weak to strengthen by his +sweet carriages under the cross, wherefore he had need to exceed +in virtue. (3.) He also is by well-doing to put to silence the +ignorance of foolish men, he had need be curious and circumspect +in all his actions. (4.) He is to come in, and to be a judge, +and to condemn, by his faith and patience in his sufferings, the +world, with his Lord and fellows, at the appearing of Jesus Christ; +he had need be holy himself. This, therefore, is the fit sign of +suffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess +1:5,6; 1 Peter 4:3-5). + +6. He that suffereth, not only for righteousness, but also for +righteousness' sake, will not exchange his cause, though for it +in a jail, for all the ease and pleasure in the world. They that +suffered for righteousness' sake of old, were tempted before they +were sawn asunder (Heb 11). Tempted, that is, allured, to come out +of their present sufferings, and leave their faith and profession +in irons behind them. Tempted with promises of promotion, of ease, +of friendship, of favour with men. As the Devil said to Christ, +so persecutors of old did use to make great promises to sufferers, +if they would fall down and worship. But his is alone as if they +should say, Butcher, make away with your righteousness,40 and a +good conscience, and you shall find the friendship of the world. +For there is no way to kill a man's righteousness but by his own +consent. This, Job's wife knew full well, hence she tempted him +to lay violent hands upon his own integrity (Job 2:9). + +The Devil, nor men of the world can kill thy righteousness or love +to it, but by thy own hand; or separate that and thee asunder, +without thine own act. Nor will he that doth indeed suffer for the +sake of it, or of love he bears thereto, be tempted to exchange +it for the goods of all the world. It is a sad sight to see a man +that has been suffering for righteousness, restored to his former +estate, while the righteousness for which he suffered, remains under +locks and irons, and is exposed to the scorn, contempt, reproach +of the world, and trodden under the foot of men.41 "It is better," +said Paul, "for me to die, than that any man should make my glorying +void." And it had been a hundred times better for that man, if he +had never known the way of righteousness, than after he has known +it, to turn from the holy commandment delivered unto him. + + +The striving is, in persecution, for righteousness; to wit, whether +it shall be set up, or pulled down. The sufferer, he is for setting +up, and the persecutors are for pulling down. Thus they strive +for the mastery. Now, if a man stands by his righteousness, and +holds fast his good profession, then is righteousness set up; +nor can it, so long, be pulled down. Hence, so long a man is said +to overcome; and overcome he doth, though he be killed for his +profession. But if he starts back, gives place, submits, recants, +or denieth any longer to own that good thing that he professed, +and exposed himself to suffering for; then he betrays his cause, +his profession, his conscience, his righteousness, his soul, and +all; for he has delivered up his profession to be murdered before +his face: A righteous man falling down before the wicked, is as a +troubled fountain, and a corrupt spring (Prov 25:26). But this, I +hope, will not he do that loveth righteousness, and that suffereth +for righteousness' sake. I do not say but that a man may slip here, +with Peter, Origen, Hierom, Cranmer, Baynham, Ormis,42 and other +good folk; but be he one of the right kind, a lover of righteousness +indeed, he will return, and take revenge upon himself in a godly +way, for so ungodly a fact. + +7. He that suffereth not only for righteousness, but also for +righteousness sake, is not so wedded to his own notions as to slight +or overlook the good that is in his neighbour. But righteousness +he loves wherever he finds it, though it be in him that smiteth +him (Psa 141:5). Yea, he will own and acknowledge it for the only +thing that is of beauty and glory in the world. With the excellent +in the earth is all such a man's delight. Wherefore I put a difference +betwixt suffering for an opinion and suffering for righteousness; +as I put a difference between suffering for righteousness and +suffering for righteousness' sake. + +If righteousness, if the stamp of God, if divine authority, is +not found upon that thing which I hold, let men never suffer for +it under the notion of righteousness. If sin, if superstition, +if idolatry, if derogation from the wisdom of Christ, and the +authority and perfection of his Word, be not found in, nor joined +to that thing that I disown in worship, let me never open my mouth +against it. I had rather fall in with, and be an associate of a +righteous man that has no true grace, than with a professor that +has no righteousness. It is said of the young man, though he went +away from Christ, that he looked upon him and loved him (Mark +10:17-22). But it is not said that ever he loved Judas. I know +that the righteousness for which a good man suffereth, is not +then embraced of the world, for that at such a time it is under +a cloud. But yet there is righteousness also in the world, and +wherever I see it, it is of a high esteem with me. David acknowledged +some of his enemies to be more righteous than he acknowledged +some of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave +thing to have righteousness, as righteousness, to be the top-piece +in mine affections. The reason why Christ was anointed with the oil +of gladness above his fellows, was, because he loved righteousness, +and hated iniquity more than they (Heb. 1:9). Love to righteousness +flows from golden graces, and is that, and that only, that can +make a man capable of suffering, in our sense, for righteousness' +sake. + +8. He that suffereth not only for righteousness, but also for +righteousness' sake, will take care that his sufferings be so +managed with graciousness of words and actions, that it may live +when he is dead; yea, and it will please him too, if righteousness +flourishes, though by his loss. Hence it is that Paul said, he +rejoiced in his suffering, Colossians 1:24; namely, because others +got good thereby. And that he said, "Yea, and if I be offered upon +the sacrifice and service of your faith, I joy, and rejoice with +you all" (Phil 2:17). But why rejoice in this? Why, because though +his sufferings were to the distressing of his flesh, yet they +were to the refreshing, comfort, and stability of others. This +was it also that made him jostle with the false brethren among +the churches; to wit, "that the truth of the gospel might continue +with them" (Gal 2:5). + +When a man shall run the hazard of the ruin of what he has, and is, +for righteousness, for the good and benefit of the church of God; +that man, he managing himself by the rule, if he suffers for so +doing, suffers not only for righteousness, but also for righteousness' +sake. "I endure all things," said Paul, "for the elect's sake, +that they may also obtain the salvation which is in Christ Jesus +with eternal glory" (2 Tim 2:10). Here was love, you will say, to +persons; and I will say also, to things; to all the righteousnesses +of God that are revealed in the world, that all the elect might +enjoy them to their eternal comfort and glory, by Christ Jesus. +For "whether we be afflicted," says he, "it is for your consolation +and salvation, which is effectual in the enduring of the same +sufferings which we also suffer: or whether we be comforted, it +is for your consolation and salvation" (2 Cor 1:6). + +The end of a man and his design, if that be to promote righteousness, +he using lawful means to accomplish it, is greatly accepted of +God by Christ; and it is a sign he is a lover of righteousness; +and that if he suffereth for so doing, he suffereth not for +well-doing, only as to matter of fact, but also for his love to +the good thing done, and for its sake. + +I have now done with that first head that was to be spoken to, +as touching the law and testament; which we have said was to be +understood of the will of God spoken of in the text: "Let them +that suffer according to the will of God," that is, according to +his law and testament. Now we have showed what it is to suffer +according to that; we come to another thing, namely:-- + +[THE WILL OF GOD MEANS HIS ORDER AND DESIGNMENT.] + +Second, That by the will of God, we also understand his order +and designment. For the will of God is active, to dispose of his +people, as well as preceptive, to show unto us our duty. He then +that suffers for righteousness' sake, as he suffers for that which +is good as to the matter of it, and as he suffers for that which +is good, after that manner as becomes that truth for which he +suffereth; so he that thus suffereth, suffereth by the order and +designment of God. That, then, is the next thing that is to be +spoken to, namely:-- + +God is the great orderer of the battle that is managed in the world +against antichrist. Hence that battle is called, "The battle of +that great day of God Almighty" (Rev 16:14). It is not what enemies +will, nor what they are resolved upon, but what God will, and what +God appoints; that shall be done. This doctrine Christ teacheth +when he saith, "Are not five sparrows sold for two farthings, and +not one of them is forgotten before God? But even the very hairs +of your head are all numbered. Fear not therefore: ye are of more +value than many sparrows" (Luke 12:6,7). He speaks in the verses +before of killing, and bids them that they should not be afraid +for that. "Be not afraid of them that kill the body, and after +that have no more that they can do. But I will forewarn you whom +ye shall fear: Fear him, which after he hath killed hath power +to cast into hell; yea, I say unto you, Fear him." Then he leads +them to the consideration of this, that the will of God governs, +and disposes of his [people] to suffering; as well as declares to +them for what, and how they should suffer, saying, "Are not five +sparrows sold for two farthings," &c. + +Also in Isaiah 8:9,10 and in Isaiah 2:12,13, you have in sum the +same thing inserted again. But we will not stay upon proof, but +will proceed to demonstration hereof. + +Pharaoh said he would, ay, that he would, but he could not touch +so much as a thread or a rag of Israel, because the will of God +was in that thing contrary to him. Saul said that he would have +David, and to that end would search for him among the thousands of +Judah; but David was designed for another purpose, and therefore +Saul must go without him (1 Sam 23:25) Rabshakeh said that he was +come from Assyria to Jerusalem to make "Judah eat their own dung, +and drink their own piss" (Isa 36:12). But God said he should not +shoot an arrow there. And it came to pass as God had said (Isa +37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would +have killed them, but they could not, for God hid them. How many +times had the Jews a mind to have destroyed Jesus Christ; but they +could not touch a hair of his head until his hour was come. + +Those also that bound themselves in a curse, that they would +neither eat nor drink until they had killed Paul, were forced to +be foresworn, for the will of God was not that Paul should die as +yet (Acts 23:12). This therefore should be well considered of God's +church, in the cloudy and dark day. "All his saints are in thy +hand" (Deut 33:3). It is not the way of God to let the enemies of +God's church do what they will; no, the Devil himself can devour +but "whom he may" (1 Peter 5:8). And as no enemy can bring suffering +upon a man when the will of God is otherwise, so no man can save +himself out of their hands when God will deliver him up for his +glory. It remaineth, then, that we be not much afraid of men, nor +yet be foolishly bold; but that we wait upon our God in the way +of righteousness, and the use of those means which his providence +offereth to us for our safety; and that we conclude that our whole +dispose, as to liberty or suffering, lieth in the will of God, +and that we shall, or shall not suffer, even as it pleaseth him. +For, + +First, God has appointed WHO shall suffer. Suffering comes not +by chance, or by the will of man, but by the will and appointment +of God. "Let no man," said Paul, "be moved by these afflictions; +for yourselves know that we are appointed thereunto" (1 Thess +3:3). We are apt to forget God when affliction comes, and to think +it a strange thing that those that fear God should suffer indeed +(1 Peter 4:12). But we should not, for we suffer by the will and +appointment of God. Hence they under the altar were bid to rest +for a while, even until their fellow-servants also, and their +brethren that should be killed--mark that--"should be killed, as +they were, should be fulfilled" (Rev 6:11). Wherefore, suffering +for righteousness and for righteousness' sake, is by the will of +God. God has appointed who shall suffer. That is the first. + +Second, As God has appointed who shall suffer, so he has appointed +WHEN they shall suffer for his truth in the world. Sufferings +for such and such a man are timed, as to when he shall be tried +for his faith. Hence, when Paul was afraid, at Corinth, that the +heathens would fall about his ears, the Lord spake to him by night +in a vision, saying, "Be not afraid, but speak, and hold not thy +peace; for I am with thee, and no man shall set on thee to hurt +thee" (Acts 18:9,10). His time of suffering was not yet come there. +It is also said concerning Jesus Christ, that even then when "they +sought to take him, no man laid hands on him, because his hour +was not yet come" (John 7:30). The times, then, and the seasons, +even for the sufferings of the people of God, are not in the hands +of their enemies, but in the hand of God; as David said, "My times +are in thy hand." By the will of God, then, it is that such shall +suffer at, but not until, that time. But, + +Third, As God has appointed who and when, so he has appointed WHERE +this, that, or the other good man shall suffer. Moses and Elias, +when they appeared on the holy mount, told Jesus of the sufferings +which he should accomplish at Jerusalem. Jerusalem was the place +assigned for Christ to suffer at; also, there must the whole +of his sufferings be accomplished (Luke 9:30,31). The saints are +sprinkled by the hand of God here and there, as salt is sprinkled +upon meat to keep it from stinking. And as they are thus sprinkled, +that they may season the earth; so, accordingly, where they must +suffer is also appointed for the better confirming of the truth. +Christ said, it could not be that a prophet should "perish out of +Jerusalem" (Luke 13:33). But why could it not be that they should +perish other where? Were there no enemies but in Jerusalem? Were +there no good men but at Jerusalem? No, no; that was not the reason. +The reason was, for that God had appointed that they should suffer +there. So then, who, when, and where, is at the will of God, and +they, accordingly, are ordered by that will. + +Fourth, As God has appointed who, when, and where, so he has also +appointed WHAT KIND of sufferings this or that saint shall undergo, +at this place and at such a time. God said that he would show Paul +beforehand how great things he should suffer for his sake (Acts +9:16). And it is said that Christ did signify to Peter beforehand +"by what death he should glorify God" (John 21:19). When Herod +had beheaded John the Baptist, and when the Jews had crucified +Christ, it is said that they had but fulfilled what was "written +of them" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature +of them, are all writ down in God's book; and though the writing +seem as unknown characters to us, yet God understands them very +well. Some of them they shall kill and crucify, and some of them +they shall scourge in their synagogue, "and persecute them from +city to city" (Matt 23:34). Shall God, think you, say, some of them +they shall serve thus, and some of them they shall do so to; and +yet not allot which some to this, and which to that, and which to +the other trial? + +Doubtless our sufferings fall by the will of God unto us, as they +fell of old upon the people of Jerusalem. It was appointed by God +who of them should die of hunger, who with sword, who should go +into captivity, and who should be eaten up of beasts (Jer 15:2,3). +So is the case here, namely, as God has appointed who, when, where, +and the like, so he has, also, what manner of sufferings this or +that good man shall undergo for his name. Let it then be concluded, +that hitherto it appears, that the sufferings of saints are ordered +and disposed by the will of God. But, + +Fifth, As all this is determined by the will of God, so it is also +appointed FOR WHAT TRUTH this or that saint shall suffer this or +that kind of affliction. Every saint has his course, his work, +and his testimony, as is allotted him of God (Mark 13:34). John +had a course, a testimony to fulfil for God (Acts 13:25), and so +had holy Paul (2 Tim 4:6,7), and so has every saint: also, he that +is to suffer has his truth appointed him to suffer for. Christ +had a truth peculiar to himself to bear witness to in a way of +suffering (Mark 14:61,62). John had a truth peculiar to himself +to bear witness to in a way of suffering (Mark 6:17,18). Stephen +had also a truth, divers from them both, to which he bare a holy +testimony, and for which he bravely died (Acts 7:51-53). + +If you read the book of Acts and Monuments, you may see a goodly +variety as to this; and yet in all a curious harmony. Some are +there said to suffer for the Godhead, some for the manhood, some +for the ordinances of Christ, and some laid down their lives +for the brethren. And thus far we see that he that suffers for +righteousness' sake, suffers, in this sense, according to the will +of God. + +Sixth, As it is appointed who, when, where, what kind, and for what +truth, by the will of God, this and that saint should suffer; so +also it is appointed BY WHOSE HAND this or that man shall suffer +for this or that truth. It was appointed that Moses and Israel +should suffer by the hand of Pharaoh. And for this very purpose, +said God, have I raised thee up, that is, to be a persecutor, +and to reap the fruits thereof (Exo 9:16). It was also determined +that Christ should suffer by the hand of Herod and Pontius Pilate; +"For of a truth," said they, "against thy holy child Jesus--both +Herod, and Pontius Pilate, with the Gentiles, and the people of +Israel, were gathered together, for to do whatsoever thy hand and +thy counsel determined before to be done" (Acts 4:27). + +These are great instances, from which we may gather how all these +things are ordered from thence down hitherto. For if a sparrow +falls not to the ground without God, she shall not be killed +without God; not by he knows not who. And if a Christian man is +better than many sparrows, it follows, that God concerns himself +more with, for, and about him than with, for, or about many sparrows. +It follows, therefore, in right reason, that as the person who is +appointed to be the sufferer, so the persons who are appointed to +be the rod and sword thereby to afflict withal. Thus far, therefore, +the will of God is it that ordereth and disposeth of us and of +our sufferings. + +Seventh, As all these pass through the hand of God, and come not +to us but by his will, so HOW as also LONG is really determined +as any of them all. It is not in man, but God, to set the time +how long the rod of the wicked shall rest upon the lot of the +righteous. Abraham must be informed of this. "Abraham," says God, +"know of a surety that thy seed shall be a stranger in a land that +is not theirs, and shall serve them; and they shall afflict them +four hundred years" (Gen 15:13). So the thraldom of Israel in Babylon +was not only in the general appointed, but the time prefixed, how +long (Jer 25:11,12; 29:10). The time of the beast's reign and of +the witnesses walking in sackcloth are punctually fixed, and that +beyond which they cannot go (Rev 11, 12, 13). + +I know these are generals, and respect the church in the bulk of +it, and not particular persons. But, as was hinted afore, we must +argue from the greater to the lesser, that is, from four hundred +years to ten days, from ten days to three, and so from the church +in general to each particular member, and to the time and nature +of their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11). + +And thus, in a word or two, I have finished the first two parts +of the text, and showed you what there is in Peter's counsel and +advice; and showed you also, to whom his advice is given: in which +last, as you see, I have showed you both what the will of God is, +and what to suffer according to it. And particularly, I have, in +a few words, handled this last, to show you that our sufferings +are ordered and disposed by him, that you might always, when you +come into trouble for his name, not stagger nor be at a loss, but +be stayed, composed, and settled in your minds, and say, "The will +of the Lord be done" (Acts 21:14). I will also say unto you this +by the way, that the will of God doth greatly work, even to order +and dispose of the spirits of Christians, in order to willingness, +disposedness, readiness, and resignation of ourselves to the mind +of God. For with respect to this were those words last recited +spoken. Paul saw that he had a call to go up to Jerusalem, there +to bear his testimony for Christ and his gospel; but those unto +whom he made know his purpose entreated him, with much earnestness, +not to go up thither, for that, as they believed, it would endanger +his life. But he answereth, What, mean ye to weep, and to break +my heart? for I am ready, not to be bound only, but also to die +at Jerusalem for the name of the Lord Jesus. And when he would +not be persuaded, says Luke, we ceased, saying, "The will of the +Lord be done." From what has been thus discoursed, many things will +follow; as, + +1. That the rod, as well as the child, is God's; persecutors, as +well as the persecuted, are his, and he has his own designs upon +both. He has raised them up, and he has ordered them for himself, +and for that work that he has for them to do. Hence Habakkuk, +speaking of the church's enemies, saith, "Thou hast ordained them +for judgment; and, O mighty God, thou hast established them for +correction" (Hab 1:12). And, therefore, they are in other places +called the rod of God's anger; his staff (Isa 10:5), his hand; +his sword (Psa 17:13,14). + +Indeed, to be thus disposed of, is a sad lot; the lot is not fallen +to them in pleasant places, they have not the goodly heritage; +but the judgments of God are a great deep. The thing formed may +not say to him that formed it, Why hast thou made me thus? To be +appointed, to be ordained, to be established to be a persecutor, +and a troubler of God's church--O tremendous judgment! O amazing +anger! + +Three things the people of God should learn from hence. + +(1.) Learn to pity and bewail the condition of the enemy; I know +thou canst not alter the counsel of God; appointed they are, +established they are for their work, and do it they must and shall. +But yet it becomes them that see their state, and that their day +is coming, to pity and bewail their condition, yea, and to pray +for them too; for who knows whether it is determined that they +should remain implacable to the end, as Herod; or whether they +may through grace obtain repentance of their doings, with Saul. +And I say again, if thy prayer should have a casting hand in the +conversion of any of them, it would be sweet to thy thoughts when +the scene is over. + +(2.) Never grudge them their present advantages. "Fret not thyself +because of evil men, neither be thou envious at the workers of +iniquity" (Prov 24:19). Fret not, though they spoil thy resting-place. +It is God that has bidden them do it, to try thy faith and patience +thereby. Wish them no ill with what they get of thine; it is their +wages for their work, and it will appear to them ere long that +they have earned it dearly. Their time is to rejoice but as in a +moment, in what thus is gotten by them; and then they, not repenting, +are to perish for ever, like their own dung (Job 20:5-7). Poor man, +thou that hast thy time to be afflicted by them, that thy golden +graces may shine the more, thou art in the fire, and they blow +the bellows. But wouldest thou change places with them? Wouldest +thou sit upon their place of ease? Dost thou desire to be with +them (Prov 24:1)? O rest thyself contented; in thy patience possess +thy soul, and pity and bewail them in the condition in which they +are. + +(3.) Bless God that thy lot did fall on the other side, namely, to +be one that should know the truth, profess it, suffer for it, and +have grace to bear thee up thereunder, to God's glory, and thy +eternal comfort. This honour have not all his saints; all are not +counted worthy thus to suffer shame for his name. Do this, I say, +though they get all, and leave thee nothing but the shirt on thy +back, the skin on thy bones, or an hole in the ground to be put +in (Heb 11:23-26). + +2. Labour to be patient under this mighty hand of God, and be not +hasty to say, When will the rod be laid aside? mind thou thy duty, +which is to let patience have its perfect work. And bear the +indignation of the Lord, because thou hast sinned against him, +until he please to awake, to arise, and to execute judgment for +thee (Micah 7:9). But to pass this. Are things thus ordered? +then this should teach us that there is a cause. The rod is not +gathered without a cause; the rod is fore-determined, because the +sin of God's people is foreseen, and ofttimes the nature of the +sin, and the anger of the Father, is seen in the fashion of the +rod. The rod of my anger, saith God. A bitter and hasty nation +must be brought against Jerusalem; an enemy fierce and cruel must +be brought against the land of Israel. Their sins called for such +a rod, for their iniquities were grievous (Hab 1:6). + +This should teach us with all earnestness to be sorry for our sins, +and to do what we can to prevent these things, by falling upon +our face in a way of prayer before God. If we would shorten such +days, when they come upon us, let us be lovers of righteousness, +and get more of the righteousness of faith, and of compliance +with the whole will of God into our hearts. Then I say, the days +shall be shortened, or we fare as well, because the more harmless +and innocent we are, and suffer, the greater will our wages, our +reward, and glory be, when pay-day shall come; and what if we wait +a little for that? + +These things are sent to better God's people, and to make them +white, to refine them as silver, and to purge them as gold, and +to cause that they that bear some fruit, may bring forth more: we +are afflicted, that we may grow (John 15:2). It is also the will +of God, that they that go to heaven should go thither hardly or +with difficulty. The righteous shall scarcely be saved. That is, +they shall, but yet with great difficulty, that it may be the +sweeter. Now that which makes the way to heaven so strait, so +narrow, so hard, is the rod, the sword, the persecutor, that lies +in the way, that marks where our haunt is, that mars our path, +digs a pit, and that sets a net, a snare for us in the way (1 Sam +23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3). + +This, I say, is that which puts us to it, but it is to try, as I +said, our graces, and to make heaven the sweeter to us. To come +frighted and hard pursued thither, will make the safety there the +more with exceeding gladness to be embraced. And I say, get thy +heart yet more possessed with the power of godliness; that the love +of righteousness may be yet more with thee. For this blessedness, +this happiness, he shall be sure of, that suffereth for righteousness' +sake. + +3. Since the rod is God's as well as the child, let us not look +upon our troubles as if they came from, and were managed only by +hell. It is true, a persecutor has a black mark upon him, but yet +the Scriptures say that all the ways of the persecutor are God's +(Dan 5:23). Wherefore as we should, so again we should not, +be afraid of men: we should be afraid of them, because they will +hurt us; but we should not be afraid of them, as if they were let +loose to do to us, and with us, what they will. God's bridle is +upon them, God's hook is in their nose: yea, and God has determined +the bounds of their rage, and if he lets them drive his church into +the sea of troubles, it shall be but up to the neck, and so far +it may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8). +I say the Lord has hold of them, and orders them; nor do they +at any time come out against his people but by his licence and +commission how far to go, and where to stop. And now for two or +three objections:-- + +1. Object. But may we not fly in a time of persecution? Your +pressing upon us, that persecution is ordered and managed by God, +makes us afraid to fly. + +Answ. First, having regard to what was said afore about a call to +suffer; thou mayest do in this even as it is in thy heart. If it is +in thy heart to fly, fly: if it be in thy heart to stand, stand. +Any thing but a denial of the truth. He that flies, has warrant +to do so; he that stands, has warrant to do so. Yea, the same man +may both fly and stand, as the call and working of God with his +heart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27). +David fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer +37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke +9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul +stood (Acts 20:22,23). + +There are therefore few rules in this case. The man himself is +best able to judge concerning his present strength, and what weight +this or that argument has upon his heart to stand or fly. I should +be loath to impose upon any man in these things; only, if thou +fliest, take two or three cautions with thee:-- + +(1.) Do not fly out of a slavish fear, but rather because flying is +an ordinance of God, opening a door for the escape of some, which +door is opened by God's providence, and the escape countenanced +by God's Word (Matt 10:23). + +(2.) When thou art fled, do as much good as thou canst in all +quarters where thou comest, for therefore the door was opened to +thee, and thou bid to make thy escape (Acts 8:1-5). + +(3.) Do not think thyself secure when thou art fled; it was +providence that opened the door, and the Word that did bid thee +escape: but whither, and wherefore, that thou knowest not yet. +Uriah the prophet fled into Egypt, because there dwelt men that +were to take him, that he might be brought again to Jerusalem to +die there (Jer 26:21). + +(4.) Shouldest thou fly from where thou art, and be taken in another +place; the most that can be made of it--thy taking the opportunity +to fly, as was propounded at first--can be but this, thou wast +willing to commit thyself to God in the way of his providence, as +other good men have done, and thy being now apprehended has made +thy call clear to suffer here or there, the which before thou wert +in the dark about. + +(5.) If, therefore, when thou hast fled, thou art taken, be not +offended at God or man: not at God, for thou art his servant, thy +life and thy all are his; not at man, for he is but God's rod, and +is ordained, in this, to do thee good. Hast thou escaped? Laugh. +Art thou taken? Laugh. I mean, be pleased which way soever things +shall go, for that the scales are still in God's hand. + +(6.) But fly not, in flying, from religion; fly not, in flying, +for the sake of a trade; fly not, in flying, that thou mayest have +ease for the flesh: this is wicked, and will yield neither peace +nor profit to thy soul; neither now, nor at death, nor at the day +of judgment. + +2. Object. But if I fly, some will blame me: what must I do now? + +Answ. And so many others if thou standest; fly not, therefore, as +was said afore, out of a slavish fear; stand not, of a bravado. +Do what thou dost in the fear of God, guiding thyself by his Word +and providence; and as for this or that man's judgment, refer thy +case to the judgment of God. + +3. Object. But if I be taken and suffer, my cause is like to be +clothed with scandals, slanders, reproaches, and all manner of +false, and evil speakings; what must I do? + +Answ. Saul charged David with rebellion (1 Sam 22:8,13). Amos was +charged with conspiring against the king (Amos 7:10). Daniel was +charged with despising the king; and so also were the three children +(Dan 6:13; 3:12). Jesus Christ himself was accused of perverting +the nation, of forbidding to give tribute to Caesar, and of saying +that himself was Christ a king (Luke 23:2). These things therefore +have been. But, + +(1.) Canst thou, after a due examination of thyself, say that +as to these things thou art innocent and clear? I say, will thy +conscience justify thee here? Hast thou made it thy business to +give unto God the things that are God's, and unto Caesar the things +that are his, according as God has commanded? If so, matter not +what men shall say, nor with what lies and reproaches they slander +thee, but for these things count thyself happy. Blessed are ye, +when men shall revile you--and shall say all manner of evil against +you falsely (lying) for my sake (saith Christ). Rejoice, and be +exceeding glad: for great is your reward in heaven: for so persecuted +they the prophets which were before you (Matt 5:11,12). Comfort +thyself therefore in the innocency of thy soul, and say, I am +counted a rebel, and yet am loyal; I am counted a deceiver, and +yet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the +day of judgment; for if thou canst rejoice at the thoughts that +thou shalt be cleared of all slanders and evil speakings then, +that will bear up thy heart as to what thou mayest suffer now. +The answer of a good conscience will carry a man through hell to +heaven. Count these slanders part of thy sufferings, and those +for which God will give thee a reward, because thou art innocent, +and for that they are laid upon thee for thy profession's sake. +But if thou be guilty, look to thyself; I am no comforter of such. + +[THIRD, THE GOOD EFFECT OF COMMITTING THE SOUL TO GOD'S KEEPING.] + +I come now to speak to the third and last part of the text, namely, +of the good effect that will certainly follow to those that, after +a due manner, shall take the advice afore given. "Let them that +suffer according to the will of God, commit the keeping of their +souls to him in well-doing, as unto a faithful Creator." + +Two things from the last clause of the text lie yet before us. And +they are they by which will be shown what good effect will follow +to those that suffer according to the will of God, and that commit +their souls to his keeping. 1. Such will find him to themselves a +Creator. 2. They will find him a faithful Creator. "Let them commit +the keeping of their souls to him, as unto a faithful Creator." + +In this phrase, a Faithful Creator, behold the wisdom of the Holy +Ghost, how fitly and to the purpose he speaketh. King is a great +title, and God is sometimes called a King; but he is not set forth +by this title here, but by the title of a Creator; for it is not +always in the power of a king to succour and relieve his subjects, +that are suffering for his crown and dignity. Father is a sweet +title--a title that carrieth in it an intimation of a great deal +of bowels and compassion, and God is often set forth also by this +title in the holy Scriptures. But so he is not here, but rather +as a Creator. For a father, a compassionate father, cannot always +help, succour, or relieve his children, though he knows they are +under affliction! Oh! but a Creator can. Wherefore, I say, he is +set forth here under the title of Creator. + +FIRST, A Creator! nothing can die under a Creator's hands. A Creator +can sustain all. A Creator can, as a Creator, do what he pleases. +"The Lord, the everlasting God, the Creator of the ends of the +earth, fainteth not, neither is weary" (Isa 40:28). + +The cause of God, for which his people suffer, had been dead and +buried a thousand years ago, had it not been in the hand of a +Creator. The people that have stood by his cause had been out of +both as to persons, name, and remembrance, had they not been in +the hand of a Creator. Who could have hoped, when Israel was going +in, even into the mouth of the Red Sea, that ever his cause, or +that people, should have revived again. A huge host of the Egyptians +were behind them, and nothing but death before and on every hand +of them; but they lived, they flourished, they outlived their +enemies, for they were in the hand of a Creator. + +Who could have hoped that Israel should have returned again from +the land, from the hand, and from under the tyranny of the king +of Babylon? They could not deliver themselves from going thither, +they could not preserve themselves from being diminished when they +came there, their power was gone, they were in captivity, their +distance from home was far, their enemies possessed their land, +their city of defence was ruined, and their houses burned down +to the ground; and yet they came home again: there is nothing +impossible to a Creator. + +Who could have thought that the three children could have lived in +a fiery furnace? that Daniel could have been safe among the lions? +that Jonah could have come home to his country, when he was in +the whale's belly? or that our Lord should have risen again from +the dead? But what is impossible to a Creator? + +This, therefore, is a rare consideration for those to let their +hearts be acquainted with that suffer according to the will of +God, and that have committed the keeping of their souls to him in +well-doing. They have a Creator to maintain and uphold their cause, +a Creator to oppose its opposers. And hence it is said, all that +burden themselves with Jerusalem "shall be cut in pieces, though +all the people of the earth be gathered together against it" (Zech +12:3). + +SECOND, A Creator! A Creator can not only support a dying cause, +but also fainting spirits. For as he fainteth not, nor is weary, +so "he giveth power to the faint, and to them that have no might +he increaseth strength" (Isa 40:29). He is the God of the spirits +of all flesh, and has the life of the spirit of his people in his +own hand. Spirits have their being from him; he is the Father of +spirits. Spirits are made strong by him, nor can any crush that +spirit that God the Creator will uphold. + +Is it not a thing amazing to see one poor inconsiderable man, in +a spirit of faith and patience, overcome all the threatenings, +cruelties, afflictions, and sorrows, that a whole world can lay upon +him? None can quail43 him, none can crush him, none can bend down +his spirit. None can make him to forsake what he has received of +God--a commandment to hold fast. His holy, harmless, and profitable +notions, because they are spiced with grace, yield to him more +comfort, joy, and peace, and do kindle in his soul so goodly +a fire of love to, and zeal for God, that all the waters of the +world shall never be able to quench. + +Ay, say some, that is because his is headstrong, obstinate, and one +that will hear no reason. No, say I, but it is because his spirit +is in the hand, under the conduct and preservation, of a Creator. +A Creator can make spirits, uphold spirits, and make one spirit +stronger to stand, than are all the spirits of the world to cast +down. To stand, I say, in a way of patient enduring in well-doing, +against all that hell can do to suppress. + +THIRD, A Creator! A Creator can bring down the spirits that oppose, +and make them weak and unstable as water. The Lord, the everlasting +God, the Creator of the ends of the earth, fainteth not, nor is +weary; there is no searching of his understanding. He gives power +to the faint, and to those that have no might, he increaseth +strength; now mark, even the young shall faint and be weary, and +the young men shall utterly fall. A Creator can dash the spirits +of the enemies with fear. God can put them in fear, and make them +know that they are men and not God, and that their horses are flesh +and not spirit. When the enemy came to take Jesus Christ, their +spirits fainted, their hearts died in them; they went backwards, +and fell to the ground. They had hard work to strengthen their +spirits to a sufficiency of boldness and courage, though they +brought halberts, and staves, and swords, and weapons with them, +to take a naked44 man (John 18:3-7). + +And although this is that which is not so visible to the world +as some other things are, yet I believe that God treads down the +spirits of men in a day when they afflict his people, oftener than +we are aware of, or than they are willing to confess. How was the +hostile spirit of Esau trod down of God, when he came out to meet +his poor naked brother, with no less than four hundred armed men? +He fainted before his brother, and instead of killing, kissed him +(Gen 33:4). How was the bloody spirit of Saul trod down, when David +met him at the mouth of the cave, and also at the hill Hachilah +(1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit +maker, a spirit reviver, a spirit destroyer; he can destroy body +and soul in hell (Luke 12:5). + +FOURTH, A Creator! As a Creator, he is over all arts, inventions, +and crafts of men that are set on work to destroy God's people, +whether they be soldiers, excellent orators, or any other whatsoever; +we will single out one--the smith, that roaring fellow, who with +his coals and his bellows makes a continual noise. "I have created +the smith," said God, "that bloweth the coals in the fire, and +that bringeth forth an instrument for his work; and I have created +the waster to destroy" (Isa 54:16). The smith, what is he? I +answer, an idol maker, a promoter of false worship, and one that +makes instruments of cruelty, therewith to help to suppress the +true [worship] (Isa 41:7; 44:12; 46:6). + +"I have created the smith," saith God, "that bloweth the coals in +the fire." The idol inventor, the idol maker, the supporter of +idol worship, he is my creature, saith God, to teach that he has +power to reach him, and to command his sword to approach him at +his pleasure, notwithstanding his roaring with his bellows, and +his coals in the fire. So then, he cannot do what he will in the +fire, nor with his idol when he has made it; the instrument, also +that he makes for the defence of his idol, and for the suppressing +of God's true worship, shall not do the thing for the which it +is designed by him. And so the very next verse saith: "No weapon +that is formed against thee shall prosper, and every tongue that +shall rise against thee in judgment thou shalt condemn. This is +the heritage of the servants of the Lord, and their righteousness +is of me, saith the Lord" (Isa 54:17). And the text saith moreover, +I have created the waster to destroy. The waster, what is that? +Why, the smith makes an idol, and God has made the rust; the +smith makes a sword, and God has made the rust. The rust eats them +up, the moth shall eat them up, the fire shall devour them. "The +wicked," saith the Psalmist, "have drawn out the sword, and have +bent their bow, to cast down the poor and needy, and to slay such +as be of upright conversation. Their sword shall enter into their +own heart, and their bows shall be broken" (Psa 37:14,15). + +All this can God do, because he is a Creator, and none but God can +do it. Wherefore by this peculiar title of Creator, the apostle +prepareth support for suffering saints, and also shows what +a good conclusion is like to be made with them that suffer for +righteousness' sake, according to his will; and that commit the +keeping of their souls to him in well-doing, as unto a faithful +Creator. + +FIFTH, A Creator! A Creator can make such provision for a suffering +people, in all respects, as shall answer all their wants. Have +they lost their peace with the world? Have they no more peace +with this world? Why, a Creator can make, create peace, can create +peace, peace; peace with God, and peace with his conscience; and +that is better than all the peace that can be found elsewhere in +the world (Isa 57:19). Have they lost a good frame of heart? Do +they want a right frame of spirit? Why, though this is to be had +no where in the world, yet a Creator can help them to it (Psa +51:10). Have they lost their spiritual defence? Do they lie too +open to their spiritual foes? Why, this a Creator can help. "And +the Lord will create upon every dwelling place of Mount Zion, and +upon her assemblies, a cloud and smoke by day, and the shining +of a flaming fire by night: for upon all the glory shall be a +defence." (Isa 4:5) + +This is the work of the Spirit; for though the Spirit itself be +uncreated, yet all the holy works of it in the heart are verily +works of creation. Our new man is a creation; our graces are a +creation; our joys and comforts are a creation45 (2 Cor 5:17,18; +Eph 4:24; Isa 65:17-19). Now a creation none can destroy but a +Creator; wherefore here is comfort. But again, God hath created +us in Christ Jesus; that is another thing. The sun is created in +the heavens; the stars are created in the heavens; the moon is +created in the heavens. Who can reach them, touch them, destroy +them, but the Creator? Why, this is the case of the saint; because +he has to do with a Creator, he is fastened to Christ; yea, is in +him by an act of creation (Eph 2:10), so that unless Christ and +the creation of the Holy Ghost can be destroyed, he is safe that +is suffering according to the will of God, and that hath committed +the keeping of his soul to him in well-doing, as unto a faithful +Creator. And this I would have you consider moreover; the man +that suffereth according to the will of God, committeth not such +a soul to this Creator as dwells in carnal men--a naked soul, a +graceless soul, a soul that has nothing in it but sin; but he commits +a converted soul, a regenerate soul, a soul adorned, beautified, +and sanctified, with the jewels, and bracelets, earrings, and +perfumes of the blessed Spirit of grace. And I say again, this +is the work of a Creator, and a Creator can maintain it in its +gallantry, + +FOOTNOTE? "Gallantry"; splendour of appearance, grandeur, +nobleness.--Ed. + +and he will do so, but he will put forth acts of creating power +for it every day. + +SIXTH, A Creator! He that can create can turn and alter any thing, +to what himself would have it. He that made "the seven stars and +Orion, and turneth the shadow of death into the morning" (Amos +5:8), he can "make the wilderness a pool of water, and the dry +land springs of water" (Isa 41:18). Our most afflicted and desolate +conditions, he can make as a little haven unto us; he can make us +sing in the wilderness, and can give us our vineyards from thence +(Hosea 2:14,15). He can make Paul sing in the stocks, and good +Rowland Taylor dance as he goeth to the burning stake. Jails, and +mocks, and scourgings, and flouts and imprisonments, and hunger, +and nakedness, and peril, and sword, and dens, and caves, and +rocks, and mountains, God can so sweeten with the honey of his +Word, and make so famous for situation by the glory of his presence, +and so rich and fruitful by the communications of the Holy Ghost, +and so easy by the spreading of his feathers over us, that we +shall not be able to say, that in all the world a more commodious +place, or comfortable condition, can be found. Some have know this, +and have been rather ready to covet to be here, than to shun and +fly from it, as a most unsavoury condition. 46 + +All these things, I say, God doth as a Creator. He hath created +antipathies, and he can make antipathies close, and have favour +one for another. The lion and the calf, the wolf and the lamb, the +little boy and the cockatrice's den he can reconcile, and make +to be at agreement. So, sufferings and the saint; the prison and +the saint; losses, crosses, and afflictions, and the saint: he can +make to lie down sweetly together. + +SEVENTH, A Creator! A Creator can make up all that thou hast +or shalt lose for the sake of thy profession by the hands of the +children of men, be they friends, relations, a world, life, or +what you can conceive of. + +1. Hast thou lost thy friend for the sake of thy profession? Is +the whole world set against thee for thy love to God, to Christ, +his cause, and righteousness? Why, a Creator can make up all. +Here, therefore, is the advantage that he hath that suffereth for +righteousness' sake. Jonathan, the very son of bloody Saul, when +David had lost the help of all his own relations, he must fall in +with him, stick to him, and love him as he loved his own soul (1 +Sam 18:1-3). Obadiah, Ahab's steward, when the saints were driven +even under ground by the rage of Jezebel the queen, he is appointed +of God to feed them in caves and holes of the earth (1 Kings 18:13). +Yea, the very raven complied with the will of a Creator to bring +the prophet bread and flesh in the morning, and bread and flesh +at night (17:6). When Jeremiah the prophet was rejected of all, +yea, the church that then was, could not help him; he was cast +into the dungeon, and sunk to a great depth there in the mire. +God the Creator, who ruleth the spirits of all men, stirred up +the heart of Ebed-melech the Ethiopian both to petition for his +liberty, and to put him out of the dungeon by the help of thirty +men (Jer 38:7-13). These now, as Christ says, were both fathers, +mothers, brothers, sisters, and as a loving wife or child (Matt +19:29). + +2. Hast thou, for the sake of thy faith and profession thereof, +lost thy part in the world? Why, a Creator can make thee houses +as he did for the midwives of Egypt (Exo 1:20,21), and can build +thee a sure house as he did for David his servant, who ventured all +for the love that they had to the fear of God and his way (2 Sam +7). David was thrust out of Saul's house, and driven from his own, +and God opened the heart of Achisch the king of Gath to receive +him, and to give him Ziklag. David, when under the tyranny of +Saul, knew not what to do with his father and his mother, who were +persecuted for his sake, but a Creator inclined the heart of the +king of Moab to receive them to house and harbour (1 Sam 27:5; +22:3,4). + +3. Is thy life at stake--is that like to go for thy profession, +for thy harmless profession of the gospel? Why, God the Creator +is Lord of life, and to God the Lord belong the issues from death. +So then, he can, if he will, hold thy breath in thy nostrils, in +spite of all the world; or if he shall suffer them to take away this +for his glory, he can give thee another ten times as good for thy +comfort. "He that loveth his life shall lose it; and he that hateth +his life in this world shall keep it unto life eternal" (John +12:25). + +4. Is thy body to be disfigured, dismembered, starved, hanged, or +burned for the faith and profession of the gospel? Why, a Creator +can either prevent it, or, suffering it, can restore it the very +same to thee again, with great and manifold advantage. He that +made thee to be now what thou art, can make thee to be what thou +never yet wast. It doth not yet appear what we shall be, further +than only by general words (1 John 3:2; Phil 3:21). + +EIGHTH, A Creator! Peter sets him before us here as a Creator, +because he would have us live upon him as such; as well as upon +his grace, love, and mercy. In Job's day this was bewailed, that +none or but a few said, "Where is God my maker, who giveth songs +in the night?" (Job 35:10). + +Creator, as was hinted before, is one of God's peculiar titles. +It is not given to him above five or six times in all the Book +of God; and usually, when given him, it is either to show his +greatness, or else to convince us that of duty we ought to depend +upon him; and not to faint, if he be on our side, for or under +any adversity, according as we are bidden in the text: "Let them +that suffer according to the will of God, commit the keeping of +their souls to him in well-doing, as unto a faithful creator." +Shall God display his glory before us under the character and +title of a Creator, and shall we yet fear man? Shall he do this +to us when we are under a suffering condition, and that on purpose +that we might commit our souls to him in well-doing, and be quiet, +and shall we take no notice of this? "Who art thou, that thou +shouldest be afraid of a man that shall die, and of the son of man +which shall be made as grass; and forgettest the Lord thy maker, +that hath stretched forth the heavens, and laid the foundations +of the earth?" &c. (Isa 51:12,13). + +Had God concealed himself, as to his being a Creator, yet since +he presenteth himself unto us by his Word under so many excellent +titles as are given to no other God besides, methinks it should +make us bold in our God; but when, for our relief, he shall add +to all other that he verily is a Creator, this should make us rest +in hope indeed. + +Every nation will have confidence for their own gods, though but +gods that are made with hands--though but the work of the smith +and carpenter; and shall not we trust in the name of the Lord our +God, who is not only a God, but a Creator and former of all things +(Micah 4:5), consequently, the only living and true God, and one +that alone can sustain us? We therefore are to be greatly blamed +if we overlook the ground, such ground of support and comfort as +presenteth itself unto us under the title of a Creator; but then +most of all, if, when we have heard, believed, and known that our +God is such, we shall yet be afraid of a man that shall die, and +forget the Lord our maker. We, I say, have heard, seen, known, +and believed, that our God is the Creator. The heavens declare +his glory, and the firmament showeth his handy-work, and thus he +has showed unto us "his eternal power and Godhead" (Rom 1:20). + +Behold, then, thou fearful worm, Jacob, the heavens, the sun, the +moon, the stars; behold the earth, the sea, the air, the fire, and +vapours. Behold, all living things, from leviathan and behemoth +to the least that creepeth in the earth and waters. Yea, behold +thyself, thy soul, thy body, thy fashion, thy building, and consider; +thy God hath made even all these things, and hath given to thee +this being; yea, and all this also he made of that which doth +not appear (Heb 11:1-3). This is that which thou art called to +the consideration of by Peter, in the text; when he letteth fall +from his apostolical meditation that thy God is the Creator, and +commandeth that thou, in thy suffering for him according to his +will, shouldest commit the keeping of thy soul to him as unto a +faithful Creator. + +He that has the art thus to do, and that can do it in his straits, +shall never be trodden down. His God, his faith; his faith, his +God, are able to make him stand. For such a man will thus conclude, +that since the Creator of all is with him, what but creatures are +there to be against him? So, then, what is the axe, that it should +boast itself against him that heweth therewith? or the saw, that +it should magnify itself against him that shaketh it? as if the +rod should shake itself against him that lifteth it up; or as if +the staff should lift up itself as if it were not wood (Isa 10:15). +Read also Isaiah 40:12-31, and then speak, if God as Creator is +not a sure confidence to all the ends of the earth that trust in, +and wait upon him. As Creator, he hath formed and upholdeth all +things; yea, his hands have formed the crooked serpent, wherefore +he also is at his bay (Job 26:13). And thou hast made the dragon +in the sea; and therefore it follows that he can cut and wound him +(Isa 51:9), and give him for meat to the fowls, and to the beasts +inheriting the wilderness (Psa 74:13,14), if he will seek to +swallow up and destroy the church and people of God (Eze 29:3,4). + +NINTH, A Creator is God! the God unto whom they that suffer according +to his will are to commit the keeping of their souls--the Creator. +And doth he take charge of them as a Creator? Then this should +teach us to be far off from being dismayed, as the heathens are, +at his tokens; for our God, the Lord, is the true God, the living +God, the King of eternity (Jer 10:1,2,10). We should tremblingly +glory and rejoice when we see him in the world, though upon those +that are the most terrible of his dispensations. God the Creator +will sometimes mount himself and ride through the earth in such +majesty and glory, that he will make all to stand in the tent +doors to behold him. O how he rode in his chariots of salvation +when he went to save his people out of the land of Egypt! How he +shook the nations! Then "his glory covered the heavens, and the +earth was full of his praise. And his brightness was as the light; +he had horns coming out of his hand: and there was the hiding of +his power. Before him went the pestilence, and burning coals went +forth at his feet. He stood, and measured the earth: he beheld, +and drove asunder the nations; and the everlasting mountains were +scattered, the perpetual hills did bow: his ways are everlasting." +Then said the prophet, "I saw the tents of Cushan in affliction: +and the curtains of the land of Midian did tremble. Was the Lord +displeased against the rivers? was thine anger against the rivers? +was thy wrath against the sea, that thou didst ride upon thine +horses and thy chariots of salvation?" (Hab 3:3-8). + +So David: "The earth shook and trembled," said he; "the foundations +also of the hills moved and were shaken, because he was wroth. +There went up a smoke out of his nostrils, and fire out of his +mouth devoured: coals were kindled by it. He bowed the heavens +also, and came down: and darkness was under his feet. And he rode +upon a cherub, and did fly: yea, he did fly upon the wings of the +wind. He made darkness his secret place; his pavilion round about +him were dark waters and thick clouds of the skies. At the brightness +that was before him his thick clouds passed, hail stones and coals +of fire. The Lord also thundered in the heavens, and the Highest +gave his voice; hail stones and coals of fire. Yea, he sent out +his arrows, and scattered them; and he shot out lightnings, and +discomfited them. Then the channels of waters were seen, and the +foundations of the world were discovered at thy rebuke, O Lord, +at the blast of the breath of thy nostrils" (Psa 18:7-15). + +These are glorious things, though shaking dispensations. God is +worthy to be seen in his dispensations as well as in his Word, +though the nations tremble at his presence. "Oh that thou wouldest +rend the heavens, that thou wouldest come down," saith the prophet, +"that the mountains might flow down at thy presence!" (Isa 64:1). +We know God, and he is our God, our own God; of whom or of what +should we be afraid? (Psa 46). When God roars out of Zion, and +utters his voice from Jerusalem, when the heavens and the earth do +shake, the Lord shall be the hope of his people, and the strength +of the children of Israel (Joel 3:16). + +Every man stayeth up, or letteth his spirit fail, according to +what he knoweth concerning the nature of a thing. He that knows +the sea, knows the waves will toss themselves: he that knows a +lion, will not much wonder to see his paw, or to hear the voice +of his roaring. And shall we that know our God be stricken with +a panic fear, when he cometh out of his holy place to punish the +inhabitants of the earth for their iniquity? We should stand like +those that are next to angels, and tell the blind world who it +is that is thus mounted upon his steed, and that hath the clouds +for the dust of his feet, and that thus rideth upon the wings of +the wind: we should say unto them, "This God is our God for ever +and ever, and he shall be our guide even unto death." + +Our God! the Creator! He can turn men to destruction, and say, +Return, ye children of men. When our God shows himself, it is +worth the while to see the sight, though it costs us all that we +have to behold it. Some men will bless and admire every rascally +juggler that can but make again that which they only seem to mar, +or do something that seems to outgo reason; yea, though they make +thunderings and noise in the place where they are, as though the +devil himself were there. Shall saints, then, like slaves, be afraid +of their God, the Creator; of their own God, when he rendeth the +heavens, and comes down? When God comes into the world to do great +things, he must come like himself--like him that is a Creator: +wherefore the heavens and the earth must move at his presence, to +signify that they acknowledge him as such, and pay him that homage +that is due to him as their God and great Creator. + +We that are Christians have been trained up by his Son in his +school this many a day, and have been told what a God our Father +is, what an arm he has, and with what a voice he can thunder; how +he can deck himself with majesty and excellency, and array himself +with beauty and glory; how he can cast abroad the rage of his wrath, +and behold every one that is proud, and abase him (Job 40:9-11). +Have we not talked of what he did at the Red Sea, and in the land +of Ham many years ago, and have we forgot him now? Have we not +vaunted and boasted of our God both in church, pulpit, and books; +and spake to the praise of them that, instead of stones, attempted +to drive antichrist out of the world with their lives and their +blood; and are we afraid of our God? He was God, a Creator, then; +and is he not God now? and will he not be as good to us as to them +that have gone before us? or would we limit him to appear in such +ways as only smile upon our flesh; and have him stay, and not show +himself in his heart-shaking dispensations until we are dead and +gone? What if we must go now to heaven, and what if he is thus +come down to fetch us to himself? If we have been wise as serpents, +and innocent as doves--if we can say, Neither against the law of +the Jews, neither against the temple, nor against Caesar, have we +offended anything at all, of what should we be afraid? Let heaven +and earth come together, I dare say they will not hurt us. Our +Lord Jesus, when dilating upon some of the great and necessary works +of our Creator, puts check beforehand to all uncomely fears; to +such fears as become not the faith and profession of a Christian. +"Brother," saith he, "shall deliver up the brother to death, and +the father the child: and the children shall rise up against their +parents, and cause them to be put to death. And ye shall be hated +of all men for my name's sake." What follows? (verse 28), "Fear +them not"; and again, in verse 31, "Fear ye not" (Matt 10:21,22). + +So again (Matt 24): "Nation shall rise against nation--there shall +be famines, pestilences, and earthquakes, &c. They shall deliver you +up to be afflicted, and shall kill you.--Many shall be offended, +and shall betray one another.--And many false prophets shall +arise, and deceive many." And yet for all this we are bid not +to be afraid, for all these things, with all other are ordered, +limited, enlarged and straitened, bounded and butted by the will, +and hand, and power of that God unto whom Peter bids us commit +the keeping of our souls, as unto a faithful Creator (verse 7-11; +Mark 13:5-9). To wait for God in the way of his judgments doth +well become a Christian. + +To believe he loves us when he shows himself terrible to us, is +also very much becoming of us. Wherefore has he given us grace? +Is it that we should live by sense? Wherefore has he sometimes +visited us? Is it that our hearts might be estranged from him, and +that we still should love the world? And I say again, wherefore +has he so plainly told us of his greatness, and of what he can +do? Is it not that we might be still when the world is disturbed; +and that we might hope for good things to come out of such providences +that, to sense, look as if themselves would eat up and devour all? + +Let us wait upon God, walk with God, believe in God, and commit +ourselves, our soul, our body, to God, to be kept. Yea, let us be +content to be at the disposal of God, and rejoice to see him act +according to all his wondrous works. For this is a posture highly +becoming them that say of God he is their Father, and that have +committed the keeping of their souls to him as unto a Creator. +A comely thing it is for the soul that feareth God, to love and +reverence him in all his appearances. We should be like the spaniel +dog, even lie at the foot of our God, as he at the foot of his +master; yea, and should be glad, could we but see his face, though +he treads us down with his feet. + +Ay, says one son, so I could, if I thought this high God would +regard me, and take notice of my laying of my soul at his foot, +while I suffer for his Word and truth in the world. Why, do but +see now how the Holy Ghost, for our help, doth hedge up that way +in at which unbelief would come, that there might, as to this, +be no room left for doubting. For as he calleth the God unto whom +we are bid to commit the keeping of our soul, a Creator, so he +saith that he is A CREATOR THAT IS FAITHFUL. "Let them commit the +keeping of their souls unto him in well-doing, as unto a faithful +Creator"--a Creator that will concern himself with the soul committed +to his trust, and that will be faithful to it, according to all +that he has promised. + +This, therefore, of God's faithfulness being added to his might and +power, is in itself a ground of great support to those that have +in a way of well-doing committed themselves, their souls, to him +to keep. A Creator; what is it that a Creator cannot do? A faithful +Creator; what is it that one that is faithful will not do, that +is, when he is engaged? And now he is engaged, because thou hast +committed thy soul to him to keep, and because he has bid thee +do so. Let them commit the keeping of their soul to him, as unto +a faithful Creator. I have sometimes seen an unfaithful man engaged, +when a thing has been committed to him to keep. A man that is a +thief, a cheater, a defrauder, will yet be faithful to him that +will commit a charge to him to keep. And the reason is, because, +though he can steal, cheat, defraud, without being taken notice +of; yet he must be seen and known, if he be false in that which +is committed to him to keep. I know the comparison is odious, yet +such have been made by a holier mouth than mine, and as the case +may be, they may be aptest of all to illustrate that which a man +is about to explain. Hark what the unjust judge saith, says the +Lord Jesus Christ (Luke 18). + +To commit thy soul to God is to trust him with it; to commit thy +soul to God is to engage him to look to it. And if he should not +be faithful now, he will not be so in any case. For himself has +bidden thee do it; he has also promised to keep it, as has been +already showed in the former part of this discourse. Besides, he is +here said to be faithful--to be a faithful Creator. He challenges +this of faithfulness to himself alone: "Yea, let God be true, but +every man a liar" (Rom 3:4). This, therefore, doth still help to +encourage them that would be faithful to him, to commit the keeping +of our soul to him. A faithful man will encourage one much; how +much more should the faithfulness of God encourage us? + +Here, therefore, we have a closing word indeed; a word to wrap +up the text with that is as full of good as the sun is of light. +What can be fitter spoken? What can be added? What now is wanting +to the help of him that has committed his soul to God to keep it +while he is suffering according to his will in the world? He is +engaged, as I said, by that act; thou hast committed thy soul to +him to keep; he is engaged by his own Word; he has bidden thee +commit thy soul to him to keep. He is engaged by his declaring +of himself to be faithful; for that has encouraged thee to commit +thy soul to him to keep. Besides, he has promised to do it; he +has sworn to do it. + +"For when God made promise to Abraham, because he could swear by +no greater, he sware by himself, saying, Surely blessing I will +bless thee, and multiplying I will multiply thee. And so, after he +had patiently endured, (as thou must do,) he obtained the promise. +For men verily swear by the great: and an oath for confirmation is +to them an end of all strife. Wherein God, willing more abundantly +to shew unto the heirs of promise the immutability of his counsel, +confirmed it by an oath: that by two immutable things, in which it +was impossible for God to lie, we might have a strong consolation, +who have fled for refuge to lay hold upon the hope set before +us: which hope we have as an anchor of the soul, both sure and +steadfast, and which entereth into that within the veil; whither +the forerunner is for us entered, even Jesus, made an High-priest +for ever after the order of Melchisedec" (Heb 6:13-20). + +Thus you see what ground we have who suffer according to the will +of God, and that have committed the keeping of our souls to him in +well-doing, as unto a faithful Creator. Here, therefore, I might +make a stop and conclude as to this advice; but now we are in, we +will proceed a little further, and will fall upon three or four +more particulars. + +First, then, He will be faithful to us in this: He will keep us from +those allurements of the world that a suffering saint is subject +to. They that suffer have other kinds of temptations upon this +account than other Christians have. The liberty of others, while +they are in bonds, is a temptation to them. The peace of others, +while they are in trouble, is a temptation to them. The enjoyments +of others, while their houses are empty and their goods taken +away, while their own water is sold unto them, and while they are +buying their own wood, is a great temptation to them (Lam 5:4). +And this temptation, were it not that we have to do with a God +that is faithful, would assuredly be a great snare unto them. But +"God is faithful, who will not suffer you to be tempted," as to +this, "above that ye are able" (1 Cor 10:13). + +Nay, a suffering man has not only these things lying before him +as a temptation, but perhaps the wife of the bosom lies at him, +saying, O do not cast thyself away; if thou takest this course, +what shall I do? Thou has said thou lovest me; now make it manifest +by granting this my small request. Do not still remain in thine +integrity. Next to this come the children, all which are like to +come to poverty, to beggary, to be undone for want of wherewithal +to feed, and clothe, and provide for them for time to come. Now +also come kindred, and relations, and acquaintance; some chide, +some cry, some argue, some threaten, some promise, some flatter, +and some do all, to befool him for so unadvised an act as to cast +away himself, and to bring his wife and children to beggary for +such a thing as religion. These are sore temptations.47 + +Next to those come the terrors of men, the gripes of the laws, +the shadow of death, and no man can tell what. All which are +sufficient to pull a man from the gates of life, were he there, if +the faithful Creator stands not to him. "But God is faithful, who +will not suffer you to be tempted above that ye are able; but will +with the temptation make a way to escape, that ye may be able to +bear it."--"But God is faithful." It saith not, that thou art: but +"God is faithful"--to his Son, to whom he has given thee; to his +promise, the which he has given thee; to his cause, to which he +has called thee; and to thy soul, the which thou hast committed +to his trust, and the which he also has taken the charge of, as he +is a faithful Creator. + +"And will not suffer thee to be tempted." How, not tempted? No; +not above what thou art able. He that tempts thee doth not at all +consider thy strength, so as to stop when he sees thou art weak; +he would have thee overthrown, for therefore it is that he tempteth +thee. But God will not suffer that, because he is faithful, and +because thou hast committed the keeping of thy soul unto him in +well-doing, as unto a faithful Creator. "Not tempted above that +ye are able." He saith not, above that ye are well able. Indeed, +thy strength shall be proportioned to the temptation, but thou +mayest have none over and above to spare; thou shalt not have a +bigger load than God will give thee shoulders to bear. Christ did +bear his burden, but it made him cry out, and sweat as it were +great drops of blood, to carry it. Bear thy burden thou shalt, +and not be destroyed by it; but perhaps thou mayest sometimes roar +under it by reason of the disquietness of thy heart. "But he will +with the temptation make a way of escape." "With the temptation," +not without it; thou must be tempted, and must escape too. "With +the temptation." As sure as Satan is licensed, so sure he is +limited; and when Satan has ended all the temptation, he shall +depart from thee (Luke 4:13). "He will with the temptation"--by +such a managing of it as shall beak its own neck. God can admit +Satan to tempt, and make the Christian wise to manage the temptation +for his own escape. + +"Make a way." It may be thou seest no way of escape. It may be there +is no way--no way in all the world, to escape. Well; but God can +make a way. When Israel was hemmed in at the Red Sea, there was as +then no way--no way in all the world, to escape. O! but God made +a way, and a pathway too, and that through the mighty waters (Exo +15:8,16; Psa 106:9; 78:13). He will make a way with the temptation, +or "will with the temptation make a way to escape, that ye may be +able to bear it." These are the words of the Holy Ghost, who is +God; and they are spoken, yea, committed to record for this very +purpose, that those that are under affliction might commit the +keeping of their soul to him in well-doing, as unto a faithful +Creator. That is the first. + +Second, He will also be faithful to us as to this: He will give us +a competent measure of wisdom, that in our suffering condition we +may in all things be made able to manage our state with discretion. +We are perhaps weak of natural abilities, parts of utterance, or +the like; and our adversaries are learned, eloquent, and ripe of +parts. Thou hast the disadvantage on thy side, and they have what +the world can afford to encourage them; thou art weak of spirit, +they are bold and strong. The great and the mighty are with thy +enemies, but on thy side there is no comforter (Eccl 4:1). + +Why now here is, as to this, and to what else can it be objected, +the faithfulness of God engaged. First, in a general promise; I will +not fail thee, nor forsake thee (Heb 13:5,6). Secondly, we have +an invitation to come to this faithful God for wisdom to assist +and help. For after he had said, "My brethren, count it all joy +when ye fall into divers temptations--and let patience have her +perfect work"; he adds, "If any man lack wisdom, let him ask of +God, that giveth to all men liberally, and upbraideth not, and it +shall be given him" (James 1:2-5). Here is more than an invitation, +here is a promise--it shall be given him; and all to show us what a +faithful Creator we have committed our souls unto. Doth any lack +wisdom to know how to carry it in a time of trial: let them ask it +of God--of the God that is wisdom itself; let him ask it of God, +the liberal giver, who giveth to all men all that they have, and +upbraideth not for their unworthiness. Nor doth the Holy Ghost +stop here, but enlarges himself in a more particular way to those +that suffer according to the text, saying, "But when they deliver +you up, take no thought how or what ye shall speak: for it shall +be given you in that same hour what ye shall speak" (Matt 10:19). +I have often been amazed in my mind at this text, for how could +Jesus Christ have said such a word if he had not been able to +perform it? This text, therefore, declares him to be God. It is +also a proof of faithfulness to those that suffer for him. + +For it is as if he should say, Try me and trust me; if I stand not +by you in a day of distress, never believe me more;--you, suffering +according to the will of God, and committing your souls to him in +well-doing; "I will give you a mouth and wisdom, which all your +adversaries shall not be able to gainsay or resist," for so he has +it in Luke 21:15. Here is no consideration of what capacity the +people might be of, that were to be persecuted; but what matters +what they are? if fools, it is no matter; if wise, it helpeth +nothing. A mouth and wisdom is to be given; that of itself shall +do. And this is according to that other scripture mentioned afore, +where it saith, "No weapon that is formed against thee shall +prosper; and every tongue that shall rise against thee in judgment +thou shalt condemn" (Isa 54:17). Although it may happen in this, +as in the former temptation, the devil and his agents may give the +saints, in their pleading for the truth, their bellies full both +of cross answers, equivocations, sophistications, wrong glosses +and erroneous interpretations; but truth shall prevail, shall turn +the scale, and bear away the victory. + +Third, He will also be faithful to us in this: we shall not want +spiritual support to help us to bear up under our particular parts +of suffering. I do not say that thou shalt be comforted all the +while; but I say he will be to thee so faithful as to comfort thee +under those thodes,48 gusts, blasts, or battering storms that beat +against thy wall (Isa 32:2). + +Look then what present degrees or aggravating appearances are in +thy afflictions; to such a degree shalt thou at times be supported. +For as surely as ever the Spirit of God moved Samson at times in +the camp of Dan, when he lay against the Philistines; so will the +Spirit of God move in and upon thee to comfort and to strengthen +thee, whilst thou sufferest for his name in the world. As our +afflictions abound for Christ, so shall our consolations abound by +him (2 Cor 1:5). I have observed that God lays this, that he useth +to comfort his people in a time of sufferings, as an aggravation +of sin upon them that did use to shuck49 and shrink under sufferings. +"I," saith he, "even I, am he that comforteth you; who art thou +that thou shouldest be afraid of a man that shall die" (Isa 51:12)? + +"God," says the wise man, "hath set the one over against the other," +the day of adversity and the day of prosperity, "to the end that +man should find nothing after him" to complain of (Eccl 7:14). +For as certainly as there is a time to mourn, so certainly there +is a time to rejoice: set, I say, for them that suffer for God's +cause according to God's will (Eccl 3:4). + +There are several degrees of suffering for righteousness; there +is the scourge of the tongue, the ruin of an estate, the loss of +liberty, a jail, a gibbet, a stake, a dagger. Now, answerable to +these are the comforts of the Holy Ghost prepared, like to like, +part proportioned to part, only the consolations are said to abound +(2 Cor 1). + +But the lighter the sufferings are, the more difficult it is to +judge of the comforts of the Spirit of God, for it is common for +a man to be comfortable under sufferings when he suffereth but +little, and knows also that his enemy can touch his flesh, his +estate, or the like, but little: I say, it is common for such a +man to be comfortable in his sufferings, from the consideration +that his enemies can touch him no further. And this may be the +joy of the flesh--the result of reason, and may be very much, if +not altogether, without a mixture of the joy of the Holy Ghost +therewith. The more deep, therefore, and the more dreadful the +sufferings are, the more clearly are seen the comforts of the +Spirit, when a man has comfort where the flesh is dead, stirreth +not, and can do nothing. When a man can be comfortable at the loss +of all--when he is under the sentence of death, or at the place +of execution--when a man's cause, a man's conscience, the promise, +and the Holy Ghost, have all one comfortable voice, and do all, +together with their trumpets, make one sound in the soul; then +the comforts are good, of the right kinds, of God and his Spirit. + +I told you before that there are several degrees of sufferings; +wherefore it is not to be expected that he that suffers but little +should partake of the comforts that are prepared for them that +suffer much. He that has only the scourge of the tongue, knows not +what are the comforts that are prepared for him that meets with +the scourge of the whip. And how should a man know what manner +of comforts the Holy Ghost doth use to give at the jail and the +gibbet, when himself, for righteousness, never was there? + +But whether this or the other Christian knows it, God has his +consolations for his suffering people; and those, too, such as +are proportioned to the nature or degree of their sufferings; the +which shall assuredly be made appear to them that shall after a +godly manner stick to his truth, and trust him with their souls. +Joseph was cast into prison; but God was with him. John was +banished into the isle called Patmos, for the Word of God; but what +revelations of God had he there! even such as he was a stranger +to all his life before: this, therefore, is to be well heeded. For +it is a demonstration of the faithfulness of God to those that, +suffering according to his will, do commit the keeping of their +souls to him in well-doing, as unto a faithful Creator. + +Fourth, He will also be faithful to us in this: He will not let the +sharpness, nor keenness, nor venom of the arrows of the enemies +of his people, reach so far as to destroy both body and soul at +once; but he will preserve them, when what can be done is done, +to his eternal kingdom and glory, is a marvellous thing; but it +must be so, because God has called them to it. Therefore, after +Peter had told them that the devil their adversary sought to devour +them, and had bidden them resist him, steadfast in the faith, +he saith, "But the God of all grace, who hath called us unto his +eternal [kingdom and] glory by Christ Jesus, after that ye have +suffered a while, make you perfect, stablish, strengthen, settle +you" (1 Peter 5:10). The truth is, persecution of the godly was, +of God, never intended for their destruction, but for their glory, +and to make them shine the more when they are beyond this valley +of the shadow of death. Indeed, we ofttimes, when we are persecuted, +do feel the terrors of our adversaries in our minds. But it is not +because they can shoot them thither, nor because they of themselves +have power to reach so far, but we, like fools, by our ignorance +and unbelief, do admit them thither. + +No suffering, nor inflicter of suffering, can reach the peace of +the sufferer without his own consent. This is provision of God's +making; yea, and if through our folly their terror is admitted +to touch us, yet since we are not our own, but are bought with a +price, we are not so at our own dispose, but that God will have +the butting and bounding of their rage, as also a power to uphold +and support our spirits. When I said my foot slipped, thy mercy, +O Lord, help me up. And the reason why, by God's ordinance, the +spirit is not to be touched in suffering, is, because that is it +that is to sustain the infirmity of the sufferer; therefore God +will have the spirit of his servants kept sound, and in good health +(Prov 18:14; Isa 57:16). The room, therefore, and the ground that +the enemy has to play upon, is the body and outward substance +of the people of God, but the spirit is reserved, for the reason +hinted before, and also that it might be capable of maintaining +of communion with God. And how else could they obey that command +that bids them rejoice in tribulation, and glorify God in the +fires? as it is (Rom 12; Isa 24:15). + +But, I say, if they have not power to touch, much less to destroy +body and soul for ever. The body is God's, and he gives that to +them to destroy; the spirit is God's, and he keeps that to himself, +to show that he has both power to do with us what he pleases, and +that he will recover our body also out of their hand; for if the +spirit lives, so must the body, when men have done what they can +therewith. This is the argument of our Lord Jesus Christ himself +(Luke 20:37,38). Therefore the faithfulness of God not only is, +but also will be seen, by them that dare trust him, till the next +world, to his glory and their eternal comfort. + +We will now conclude with a short word by way of USE. You see how +I have opened the text, and what hath naturally followed thereupon; +from the whole of which may be gathered:-- + +Use First, That the people of God are a suffering people--a people +subject to trouble for their faith and profession. The reason is, +besides what hath been said already, because the power of truth +is in their hearts, and shows itself in their lives--a thing which +the devil and the world can by no means abide. He that is born +after the flesh persecuteth him that is born after the Spirit (Gal +4:29). For they cannot agree in religion; the godly are so devout +and the other are so profane, that they cannot do. Not but that +God's people, as they are commanded, are willing to let them +alone; but the other they cannot bear that they should serve God +as they have said (Matt 15:14), and hence ariseth persecution. +The world also would have the religion of the godly to be counted +false--a thing that the others can by no means endure, but will +stand by and maintain, yet in all peaceable manner, their own ways +before them, whatever it costs. + +The Christian and the carnal professor are like those two harlots +that you read of in the book of Kings, who strove for the living +child, whose it should be, whose contest could not be decided +until it came to the sword of the king (1 Kings 3). O, but when +the sword was drawn, under a show as if the living child must now +be cut in two, then the true mother was known from the false; for +her bowels yearned upon her son (verse 26,27). The world, what +show soever they have for religion, and however they urge it, that +the truth is with them, have no yearning of bowels for it. Let it +be neither mine nor thine, said she, but divide it; but the woman +whose the living child was, had not a heart to say so. Religion +may lie and die in a ditch for all those that are given to their +sins; nor doth their zeal appear, except when they are gripping +of the godly for his faith towards God. Bowels, yearning of bowels +over God's condemned religion, is only found in the souls of those +who own God has made it. + +Use Second, Is it so? Are God's people a suffering people? Then this +should inform them that will be religious, to prepare themselves +for what is like to attend them for their religion. To prepare, +I say, not with carnal weapons, but with the graces of the Spirit +of God; that will help them with meekness and patience to endure. +Sit down then, I say, and count up the cost, before for religion +thou engagest too far; lest thou take upon thee to meddle with +that which thou wilt not know what to do with in the end (Prov +25:8; Luke 14:25-30). + +Many there be that are faulty here; they have taken upon them to +profess, not considering what they have taken in hand may cost +them. Wherefore, when troubles come indeed, then they start and +cry. This they like not, because they looked not for it; and if +this be the way to heaven, let who will go on in it for them. Thus +they take offence, and leave Christ's cause and people to shift +for themselves in the world (Matt 13:20,21). + +Use Third, But let God's people think never the worse of religion, +because of the coarse entertainment it meeteth with in the world. +It is better to choose God and affliction than the world, and sin, +and carnal peace. It is necessary that we should suffer, because +that we have sinned. And if God will have us suffer a little while +here for his Word, instead of suffering for our sins in hell, +let us be content, and count it a mercy with thankfulness. "The +wicked is reserved to the day of destruction: they shall be brought +forth to the day of wrath" (Job 21:30). How kindly, therefore, +doth God deal with us, when he chooses to afflict us but for a +little, that with everlasting kindness he may have mercy upon us +(Isa 54:7,8). And "it is better, if the will of God be so, that +ye suffer for well-doing than for evil-doing" (1 Peter 3:17). + +Use Fourth, Look not, therefore, upon the sufferings of God's people +for their religion, to be tokens of God's great anger. It is, to +be sure, as our heavenly Father orders it, rather a token of his +love; for suffering for the gospel, and for the sincere profession +of it, is indeed a dignity put upon us--a dignity that all men are +not counted worthy of. Count it, therefore, a favour that God has +bestowed upon thee his truth, and graces to enable thee to profess +it, though thou be made to suffer for it (Acts 5:41). Thou mightest +have been a sufferer for thy sins in hell, but thou art not; but +contrariwise art, perhaps, suffering for conscience to God; this +is a dignity. For that thou dost thus by virtue of a heavenly gift, +on the behalf of Christ, for the gospel's sake, and according to +the will of God. This is a dignity that a persecutor shall not be +counted worthy of, until he first convert to Christ (Phil 1:29). + +Use Fifth, Take thy affliction with meekness and patience, though +thou endurest grief wrongfully. "For this is thankworthy, if a man +for conscience toward God endure grief, suffering wrongfully" (1 +Peter 2:19). Lay thy hand, then, upon thy mouth, and speak not a +word of ill against him that doth thee wrong; leave thy cause and +thy enemy to God; yea, rather pray that his sin may not be laid to +his charge; wherefore, as I said before, now show thyself a good +man, by loving, pitying, praying for, and by doing good, as thou +art commanded, to them that despitefully use thee (Matt 5:44). I +know thy flesh will be apt to huff, and to be angry, and to wish, +would thou mightest revenge thyself. But this is base, carnal, +sensual, devilish; cast, therefore, such thoughts from thee, as +thoughts that are not fit for a Christian's breast, and betake +thee to those weapons that are not carnal. For the artillery of a +Christian is the Word, faith, and prayer; and in our patience we +must possess our souls (2 Cor 10:5; Luke 21:16-19). + +Use Sixth, Be much in the consideration of the all-sufficiency of +thy Father, whose cause thou hast espoused, whose Word thou hast +chosen for thy heritage, and whose paths thou delightest to walk +in. I say, be much in considering how all the world is sustained +by him, and that all life and breath is in his hand, to continue +or diminish as he pleases. Think with thyself also how able he is +to rescue thee from all affliction, or to uphold thee in it with +a quiet mind. Go to him continually, as to a fountain of life that +is open for the supply of the needy. Remember also, if he comes +not at thy call, and comforteth thee not so soon as thou desirest, +it is not of want of love or compassion to thy soul, but to try +thy graces, and to show to the fallen angels that thou wilt serve +God for nought, rather than give out. Also, if it seemeth to thee, +as if God took no care of thee to help thee, but that he hath +rather turned thee over to the ungodly; count this also as a sign +that he delights to see thee hold fast his name, though thou art +laid under the greatest of disadvantages. "If the scourge slay +suddenly, [that is more than it hath done to thee,] he will laugh +at the trial of the innocent" (Job 9:23). + +It is a great delight to our God to see his people hold fast +their integrity, and not to deny his name, when under such cloudy +dispensations and discouraging circumstances. And considerations +that thy thus doing is pleasing in his sight through Christ, will +be a support unto thee. God sees thee, though thou canst not now +see him, and he observeth now thy way, though darkness is round +about him; and when he hath tried thee, thou shalt come forth like +gold. + +Use Seventh, Take heed of setting of thyself a bound and period +to thy sufferings, unless that period be the grave. Say not to thy +afflicters, Hitherto, and no further, and here shall your proud +waves be stayed. I say, take heed of doing thus, for fear God should +let them go beyond thee. For a man is not prepared to suffer, +further than he thinketh the enemy may be permitted to go. Hence +Christ sets their bounds at the loss of life, and no nearer. So +then, so far as they go beyond thee, so far they will find thee +unprovided, and so not fortified for a reception of their onset +with that Christian gallantry which becomes thee. Observe Paul; +he died daily, he was always delivered unto death, he despaired +of life; and this is the way to be prepared for any calamity. When +a man thinks he has only to prepare for an assault by footmen, +how shall he contend with horses? Or if he looks no further than +to horses, what will he do at the swellings of Jordan (Jer 12:5)? +Wherefore, set thine enemies no bounds: say not, They shall not +pursue me to the death; have the sentence of death in thyself. For +though they may but tick and toy with thee at first, their sword +may reach thy heart-blood at last. The cat at play with the mouse +is sometimes a fit emblem of the way of the wicked with the children +of God. Wherefore, as I said, be always dying; die daily: he that +is not only ready to be bound, but to die, is fit to encounter +any amazement. + +Use Eighth, If thine enemies would, or do, put thee under a cloud, +if they wrap thee up in a bear's skin, and then set the dogs +upon thee, marvel not at the matter; this was Joseph's, David's, +Christ's, Stephen's portion, only be thou innocent; say nothing, +do nothing that should render thee faulty; yea, say and do always +that that should render thee a good neighbour, a good Christian, +and a faithful subject. This is the way to help thee to make with +boldness thy appeals to God; this is the way to embolden thy face +against the faces of thine enemies; this is the way to keep thy +conscience quiet and peaceable within thee; and this is the way +to provoke God to appear for thy rescue, or to revenge thy blood +when thou art gone. And do this because it is thy duty--we must +fear God and honour the king--and because this is the way to make +the rock of thy enemies hard: few men have that boldness as to +say, This I do against you, because you profess Christ. When they +persecuted the Lord himself, they said to him, "For a good work +we stone thee not" (John 10:33). Religion that is pure is a hot +thing, and it usually burns the fingers of those that fight against +it; wherefore it is not common for men to oppose religion under its +own naked complexion: wherefore the Jews sought to fasten other +matters upon Christ to kill him for them; though the great spite +they had against him was for his doctrine and miracles. It was for +envy to that that they set themselves against him, and that made +them invent to charge him with rebellion and treason (Matt 27:18; +Luke 23:2). + +Use Ninth, Wherefore it becomes all godly men to study to be quiet, +to mind their own business, and as much as in them lies, to be +at peace with all men; to owe no man any thing but love. Pray, +therefore, for all that are in authority; pray for the peace of +the country in which thou dwellest; keep company with holy, and +quiet, and peaceable men. Seek by all good ways the promotion of +godliness, put up injuries, be good to the poor, do good against +evil, be patient towards all men; for "these things are good and +profitable unto men" (Titus 3:8). + +Be not inclining to injure men behind their backs, speak evil of +no man, reproach not the governor nor his actions, as he is set +over thee; all his ways are God's, either for thy help or the trial +of thy graces. Wherefore he needs thy prayers, not thy revilings; +thy peaceable deportment, and not a troublesome life. I know that +none of these things can save thee from being devoured by the +mouth of the sons of Belial (1 Kings 21:12,13). Only, what I say +is duty, is profitable, is commendable, is necessary; and that +which will, when the devil has done his worst, render thee lovely +to thy friends, terrible to thine enemies, serviceable in thy +place as a Christian, and will crown the remembrance of thy name, +to them that survive thee, with a blessing; "The memory of the +just is blessed: but the name of the wicked shall rot" (Prov 10:7). + +Use Tenth, I will conclude, then, with a word to those professors, +if there be any such, that are of an unquiet and troublesome +spirit. Friends, I may say to you, as our Lord said once to his +disciples, "Ye know not what manner of spirit ye are of." To wish +the destruction of your enemies doth not become you. If ye be born +to, and are called, that you may inherit a blessing, pray be free +of your blessing: "Bless, and curse not." If you believe that the +God whom you serve is supreme governor, and is also wise enough +to manage affairs in the world for his church, pray keep fingers +off, and refrain from doing evil. If the counsel of Gamaliel was +good when given to the enemies of God's people, why not fit to be +given to Christians themselves? Therefore refrain from these men, +and let them alone. If the work that these men do is that which +God will promote and set up for ever, then you cannot disannul +it; if not, God has appointed the time of its fall. + +A Christian! and of a troublesome spirit; for-shame, forbear; show, +out of a good conversation, thy works, with meekness of wisdom; +and here let me present thee with three or four things. + +1. Consider, That though Cain was a very murderer, yet God forbade +any man's meddling with him, under a penalty of revenging his so +doing upon his own head sevenfold. "And the Lord said unto him, +Therefore, whosoever slayeth Cain, vengeance shall be taken on +him sevenfold" (Gen 4:15). But why not meddle with Cain, since he +was a murderer? The reason is, because he persecuted his brother +for righteousness' sake, and so espoused a quarrel against God; +for he that persecutes another for righteousness' sake sets himself +against God, fights against God, and seeks to overthrow him. Now, +such an one the Christian must let alone and stand off from, that +God may have his full blow at him in his time.50 Wherefore he saith +to his saints, and to all that are forward to revenge themselves, +Give place, stand back, let me come, leave such an one to be +handled by me. "Dearly beloved, avenge not yourselves, but rather +give place unto wrath; for it is written, Vengeance is mine, I +will repay, saith the Lord" (Rom 12:19). Wherefore the Lord set +a mark upon Cain, lest any finding him should slay him. You must +not, indeed, you must not avenge yourselves of your enemies. Yea, +though it was lawful once so to do, it is not lawful now. Ye have +heard that it hath been said to them of old time, Thou shalt love +thy neighbour and hate thine enemy; but I say, said our Lord, Love +them, bless them, do good to them, and pray for them that hate +you (Matt 5:43,44). + +2. Consider, Revenge is of the flesh,--I mean this our revenge of +ourselves; and it proceeds from anger, wrath, impatience under +the cross, unwillingness to suffer, from too much love to carnal +ease, to estates, to enjoyments, to relations, and the like. It +also flows from a fearful, cowardly spirit; there is nothing of +greatness in it, except it be greatness of untowardness. I know +there may, for all this, be pretences to justice, to righteousness, +to the liberty of the gospel, the suppressing of wickedness, and +the promoting of holiness; but these can be but pretences, or, at +best, but the fruits of a preposterous zeal. For since, as has +been often said in this treatise, the Lord hath forbidden us to do +so, it cannot be imagined that he should yet animate any to such +a thing by the Holy Ghost and the effects of the graces thereof. +Let them, then, if any such be, that are thus minded, be counted +the narrow-spirited, carnal, fleshly, angry, waspish-spirited +professors--the professors that know more of the Jewish than of +the Christian religion, and that love rather to countenance the +motions, passions, and gross motions of and angry mind, that with +meekness to comply with the will of a heavenly Father. Thou art +bid to be like unto him, and also thou art showed wherein (Matt +5:45-48). + +There is a man hates God, blasphemes his name, despises his being; +yea, says there is no God. And yet the God that he carrieth it thus +towards doth give him his breakfast, dinner, and supper; clothes +him well, and when night comes, has him to bed, gives him good rest, +blesses his field, his corn, his cattle, his children, and raises +him to high estate. 51 Yea, and this our God doth not only once +or twice, but until these transgressors become old; his patience +is thus extended, years after years, that we might learn of him +to do well. + +3. Consider, A professor! and unquiet and troublesome, discontented, +and seeking to be revenged of thy persecutors; where is, or what +kind of grace hast thou got? I dare say, they, even these in which +thou thus actest, are none of the graces of the Spirit. The fruits +of the Spirit are love, joy, peace, long-suffering, gentleness, +goodness, faith, meekness, temperance; against such there is no +law; but wrath, strife, seditions, traitors, and inventors of evil +things are reckoned with the worst of sins, and sinners, and are +plainly called the works of the flesh (Rom 1:29-31; 2 Tim 3:3,4; +Gal 5:19-21). + +But I say, where is thy love to thine enemy? where is thy joy under +the cross? where is thy peace when thine anger has put thee upon +being unquiet? Where is thy long-suffering? for, as thou actest, +not ought but thy waspishness can be seen. Where, also, is thy +sweet, meek, and gentle spirit? and is goodness seen in thy seeking +the life or the damage of thy enemy? Away, away; thy graces, if thou +hast any, are by these, thy passions, so jostled up into corners, +and so pent for want of room and liberty to show themselves, that, +by the Word of God, thou canst not be known to be of the right +kind, what a noise soever thou makest. + +A Christian, when he sees trouble coming upon him, should not fly +in the face of the instrument that brings it, but in the face of +the cause of its coming. Now the cause is thyself, thy base self, +thy sinful self, and thy unworthy carriages towards God under all +the mercy, patience, and long-suffering that God has bestowed upon +thee, and exercised towards thee. Here thou mayest quarrel and be +revenged, and spare not, so thou take vengeance in a right way, +and then thou wilt do so when thou takest it by godly sorrow (2 +Cor 7:10,11). + +A Christian, then, should bewail his own doings, his own unworthy +doings, by which he has provoked God to bring a cloud upon him, +and to cover him with it in anger. A Christian should say, This +is my wickedness, when a persecutor touches him; yea, he should +say it, and then shut up his mouth, and bear the indignation of the +Lord, because he has sinned against him. "Thy way and thy doings +have procured these things unto thee; this is thy wickedness, +because it is bitter, because it reacheth unto thine heart" (Jer +4:18). + +4. Consider, What conviction of thy goodness can the actions that +flow from such a spirit give unto observers? None at all; yea, +a spirit of unquietness under sufferings, and that seeketh to be +revenged of those that do, for thy faith and the profession thereof, +persecute thee, is so far off of giving conviction to beholders +that thou art right, that it plainly tells them that thou art +wrong. Even Julian the apostate, when he had cast away whatever +he could of Christ, had this remaining with him--that a Christian +ought to take with patience what affliction fell upon him for his +Master's sake; and would hit them in the teeth with an unbecoming +behavior, that complained or that sought redress of them that had +abused them for their faith and godly profession. What will men +say if you shrink and winch, and take your sufferings unquietly, +but that if you yourselves were uppermost, you would persecute +also? Much more have they ground to say so, when you will fight +lying on your backs. Be quiet, then, and if thine enemy strike +thee on one check, turn to him the other; and if he also revile +and curse thee, down upon thy knees and pray for him. This is the +way to convince thy observers that thou art a godly man. Father, +forgive them, for they know not what they do, was one of those +things that convinced the centurion that Jesus was a righteous +man; for he stood by the cross to watch and see how Jesus carried +it in these his sufferings, as well as to see execution done (Matt +27:54; Luke 23:34-47). + +5. Consider, A professor, unquiet and turbulent under sufferings, +and seeking his own revenge, cannot be a victor over what he +should, nor a keeper of God's commandments. + +(1.) How can he be a victor over himself that is led up and down by +the nose by his own passions? There is no man a Christian victor +but he that conquers himself, but he that beats down and keeps +under this body, his lusts, his passions, in the first place. +Is he that is led away with divers lusts a victor? Is he that is +a servant to corruption a victor? And if he that is captivated +by his anger, wrath, passion, discontent, prejudice, &c., be not +led away by them, I am under a mistake. So then, to quarrel with +superiors, or with any that are troublesome to thee for thy faith +and thy profession, bespeaks thee over-mastered and captive, rather +than a master and a conqueror. + +(2.) The same may be said upon the second head. He keepeth not the +commandments of God; for those teach him other things, as I have +also showed. The great gospel commands terminate in self-denial; +but if self-revenge is self-denial, I am besides the Book. Christ, +in the book of the Revelation, sets him that keeps the commandments +of God a great way off from him that taketh and smiteth with the +sword: "He that killeth with the sword must be killed with the +sword. Here is the patience and the faith of the saints" (Rev +13:10). That is, in that they forbear to do thus, and quietly +suffer under those that thus take it and afflict the godly with +it. Again, "Here is the patience of the saints, here are they that +keep the commandments of God and the faith of Jesus" (14:12). A +patient continuing in well-doing; and if suffering for righteousness +be well-doing, then a patient continuing in that, as in other +things, is the way to keep God's commandments (Rom 2:7). + +So that, I say, he keepeth not God's commandments that is angry +with his enemies, and that seeks to be revenged of him that doth +him ill. You know the subject I am upon. "The wrath of man worketh +not the righteousness of God" (James 1:20). Wherefore, professors, +beware, and take heed to your spirits, and see that you let not +out yourselves under your sufferings in such extravagancies of +spirit against your enemies as is no way seemly nor convenient. + +6. Consider, Men that are unquiet and discontented, and that seek +revenge upon them that persecute them for their profession, do, by +so doing, also put themselves upon the brink of those ruins that +others are further from. These men are like the fly that cannot +let the candle alone until she hath burned herself in the flame. +Magistrates and men in power have fortified themselves from being +attacked with turbulent and unruly spirits by many and wholesome +laws. And, indeed, should they not do so, one or other, perhaps, +would be quickly tempted to seek to disturb them in the due exercise +of their authority. Now the angry man, he is the fly that must +be tripping and running himself upon the point of these laws; his +angry spirit puts him upon quarrelling with his superiors, and his +quarrelling brings him, by words spoke in heat, within the reach +of the net, and that, with the help of a few more, brings his neck +to the halter. Nor is this, whatever men think, but by the just +judgment of God. "Whosoever, therefore, resisteth the power, +resisteth the ordinance of God; and they that resist shall receive +to themselves damnation" (Rom 13:2; Esth 2:21-23). Wherefore, let +the angry man take heed; let the discontented man take heed. He +that has a profession, and has not grace to know, in this matter, +to manage it, is like to bring his profession to shame. Wherefore, +I say, let such take heed; and the graces afore mentioned, and the +due exercise of them, are they and that which can keep us out of +all such dangers. + +7. Consider, And what comfort can such a man have who has, by his +discontent and unruly carriages, brought himself, in this manner, +to his end; he has brought himself to shame, his profession to +shame, his friends to shame, and his name to contempt and scorn. +Bad men rejoice at his fall; good men cannot own him, weak men +stumble at him; besides, his cause will not bear him out; his heart +will be clogged with guilt; innocency and boldness will take wings +and fly from him. Though he talketh of religion upon the stage52 +or ladder, that will blush to hear its name mentioned by them +that suffer for evil-doing. Wherefore, my brethren, my friends, +my enemies, and all men, what religion, profession, or opinion +soever you hold, fear God, honour the king, and do that duty +to both which is required of you by the Word and law of Christ, +and then, to say no more, you shall not suffer by the power for +evil-doing. + + +FOOTNOTES: + +1 Not equipages to ride, but dainty formalities.--Ed. + +2 "A good and harmless conscience"; not as the procuring cause of +confidence in God's tender care of us, but as the strong evidence +of our election and regeneration.--Ed. + +3 "Bravery"; magnificence or excellence. "Like a stately ship, with +all her bravery on, and tackle trim, sails filled," &c.--Samson +Agonistes.--Ed. + +4 "Bodily pains"; bodily industry or painstaking.--Ed. + +5 "Winch"; to wince or kick with impatience. "Shuck"; to shrug up +the shoulders, expressive of dislike or aversion.--Ed. + +6 "Much"; in a great degree. + +7 "Will they, nill they"; nillan, a Saxon word, meaning "not will" +or contrary to the will--whether with or against their will. "Need +hath no law; will I, or nill I, it must be done."--Damon and +Pathias, 1571. + +"If now to man and wife to will and nill The self-same thing, a note +of concord be, I know no couple better can agree."--Ben Johnson.--Ed. + +8 How little do persecutors imagine that they are mere tools for +the devil to work with, whether they are harassing Christians by +taking their goods, or are hunting down their liberties or lives. +All works together for good to the Christian, but for unutterable +woe to the persecutor. God give them repentance.--Ed. + +9 Wicked men sell themselves to do the devil's work. How degrading +to the dignity of man! Enlisting under a foreign prince to destroy +their own nation, and in so doing to destroy themselves. For an +account of the atrocities and horrors of this war, read the history +of the Waldenses.--Ed. + +10 This frequently happened. In Bedford, Nic. Hawkins attended a +meeting, and was fined two pounds; but when the harpies went to +take away his goods, finding that "they had been removed beforehand, +and his house visited with the small pox, the officers declined +entering."--Persecution in Bedford, 1670, p. 6.--Ed. + +11 "Dispose"; power, disposal. "All that is mine, I leave at thy +dispose."--Shakespeare.--Ed. + +12 In Ireland, whole provinces were desolated, both by Protestants +and Papists, with a ferocity scarcely credible. In England, the +state awfully tormented its pious Christian subjects, to whom +their Lord's words must have been peculiarly consoling: "Fear not +them which kill the body." Did they suffer? How holy were their +enjoyments!--Ed. + +13 An awful instance occurred soon after the publication of this +"Advice." John Child, a Baptist minister, one of Bunyan's friends, +to escape persecution, conformed, and became terrified with awful +compunction of conscience. His cries were fearful: "I shall go to +hell"; "I am broken in judgment"; "I am as it were in a flame." +In a fit of desperation he destroyed himself on the 15th October, +1684.--Ed. + +14 "What bottom"; what ground or foundation.--Ed. + +15 This identical stone is said to be in the chair on which our +monarchs are crowned in Westminster Abbey.--Ed. + +16 In so unbounded, eternal and magnificent a mansion, well might +he exclaim, "This is none other but the house of God, and this is +the gate of heaven." Where God meets us with his special presence, +we ought to meet him with the most humble reverence; remembering +his justice and holiness, and our own meanness and vileness.--Ed. + +17 The only way of driving sin out of the world is to make known +the Saviour. Reader, can you solve Mr. Bunyan's riddle? When fierce +persecution rages--when the saints are tormented with burning, +hanging, and imprisonment--then, like Stephen, to fix our eyes +upon Jesus, and the gates of heaven open to receive us, submitting +with patience to the will of God. This is the way to drive out +sin.--Ed. + +18 How indescribably blessed is the Christian. It is true that he +has to perform his pilgrimage through an enemy's country, beset +with snares, pit-falls, and temptations; but in all his buffetings +and storms of sorrow, his soul is safe; God is a wall of fire +round about it, and the glory in the midst of it. He will guide +us by his counsel, and then receive us to his glory.--Ed. + +19 "Looser sort of Christians"; among Christians there are gradations +of character. Some are fixed upon the Saviour, and can say, "For +me to live is Christ." Such decision ensures safety and happiness; +while the looser sort are subject to many sorrows and continual +danger. May we press on towards the mark. "Lord, I believe, help +thou my unbelief."--Ed. + +20 This truth ought to be imprinted on every heart. As the absence +of darkness is light, so liberty from the thraldom of sin, and +from the slavery of Satan, essentially induces holiness of life. +Thus holiness and liberty are joined together.--Ed. + +21 The whole of this beautiful passage is worthy our careful study +and prayerful obedience. Are we ambitious to govern: be it our +honour to rule our own spirits and tongues. Are we for war? let +it be levied upon our unruly passions. This is laudable ambition. +This is honourable war, producing the peace and happiness of man. +This is real glory to God and man, the very opposite to those +horrors of desolation which gives joy among the devils of hell--the +burning cities, the garments rolled in blood, the shrieks of the +wounded, and the sickening miseries of the widows and orphans of +the slain.--Ed. + +22 If this was our conduct, how soon should we get rid of our enemies: +"for in so doing thou shalt heap coals of fire on his head." Who +would risk such punishment a second time?--Ed. + +23 This old proverb is a very striking illustration of the words +of Paul: "Be not overcome of evil, but overcome evil with good."--Ed. + +24 The saint must be "made meet for the inheritance." If he neglects +the means given in the Word, his Father, in mercy, "will chasten +him with the rod of men, and with the stripes of the children of +men" (2 Sam 7:14).--Ed. + +25 "But if you give sin entrance at the door, It's sting will in, +and may come out not more." Bunyan's Caution. + +26 An equally cruel scene took place in the presence of Stow, +the historian, in the reign of Elizabeth. The bailiff of Romford +coming to London, was asked by the curate of Aldgate the news: he +replied, "Many men be up in Essex," [Qu. not in bed?]. For this +he was hung the next morning in front of Mr. Stow's house. How +grateful ought we to be that such sanguinary laws have fled, with +the dark mists of error and cruelty, before the spreading light +of the gospel.--Ed. + +27 They shed their blood for Him who afterwards shed his blood for +them. These were the infantry of the noble army of martyrs. If +these infants were thus baptized with blood, though their own, +into the church triumphant, it could be said that what they got +in heaven abundantly compensated for what they lost on earth.--Henry. + +28 Nearly all Protestants agree as to the salvation of infants +dying in their infancy--Toplady and the Calvinists on the ground +of their being in the covenant of grace; others because they had +not personally transgressed; supposing that the sufferings and +death of the body is the penalty of original sin. Holy Scripture +appears to settle this question very satisfactorily, by requiring +childlike docility as a preparation for the Spirit's working. The +language of the Saviour is, "Suffer little children to come unto +me, and forbid them not; for of such is the kingdom of God" (Luke +18:16). "Such" as die in infancy--"such" adults as, with childlike +simplicity, search the Scriptures, and fly for refuge to the +Saviour. "It is NOT the will of your Father which is in heaven +that one of these little ones should perish" (Matt 18:14). "It +were better for him that a milstone were hanged about his neck, +and be cast into the sea, than that he should offend one of these +little ones" (Luke 17:2).--Ed. + +29 "To down with"; to receive, to swallow. "Probably it will hardly +down with any body at first hearing."--Locke.--Ed. + +30 "New-fashioned carriages"; not equipages to ride in, but dainty +formalities. "Nor in my carriage a feigned niceness shown."--Dryden. +"Trades in the carriage of a holy saint."--Shakespeare.--Ed. + +31 Bunyan, when sent to prison, was thus threatened: "If you do +not go to church, or transport yourself, you must stretch by the +neck for it." This led to those painful reflections: "If I should +make a scrabbling shift to clamber up the ladder, yet I should, +either with quaking or other symptoms of faintings, give occasion +to the enemy to reproach the way of God and his people for their +timorousness."--Grace Abounding, No. 334.--Ed. + +32 This is a truly Bunyanish mode of expression--clear, comprehensive, +quaint; but so striking as to make an indelible impression.--Ed. + +33 A life of faith and holiness is the Christian's badge and +livery. No particular costume, that may conceal a carnal heart--not +a baptismal profession, that may be made by a hypocrite; but it +is "the hidden man of the heart," evidenced by a "meek and quiet +spirit--in all holy conversations and godliness." This is the +Christian's badge and livery, by which he becomes "a living epistle, +known and read of all men."--Ed. + +34 These awful cruelties were practised upon Richard Atkins, in +July, 1581. He went to Rome to reprove the people of idolatry. +In St. Peter's Church, he knocked the chalice out of the priest's +hand, and spilt the wine; he then endeavoured to seize the +host, but was prevented. For these mad pranks he suffered savage +torments.--Fox, edit. 1631, vol. 3, p. 1022.--Ed. + +35 Every Christian must be decided in his own conscience as to the +formalities of religion; but he who prefers talking of forms and +ceremonies to communion in the substance, is in a melancholy +state.--Ed. + +36 What a severe reproach it is to human nature, to see a lovely +child in rags and shoeless, running the streets, exposed to +the pitiless weather, while a splendid equipage passes, in which +a lady holds up her lapdog at the window to give it an airing!! +Is not this a greater crime than sends many a poor wretch to the +treadmill?--Ed. + +37 Revenge naturally rises in the mind of man under a sense of +injury. To return good for evil is one of the effects of the new +birth. But while this is done, it is also our duty to petition +kings and parliaments to remove evils.--Ed. + +38 "Forth of doors"; out of doors, public.--Ed. + +39 "Now it is Christmas"; instead of keeping one day in the year +to commemorate the nativity of Christ in excessive feasting, every +day must be kept holy, in the recollection both of the birth and +death of the Saviour. All eyes are upon the young convert, watching +for his halting; therefore, let every day be holy.--Ed. + +40 A striking expression. If a man's righteousness be killed, it +must be by his own will. He must be the butcher to kill himself.--Ed. + +41 It is indeed sad to see professors, for the sake of paltry pelf, +or to escape from persecution, denying the Lord Jesus. It subjects +religion to scorn and contempt, and doubles the sorrows and +sufferings of real Christians. Bunyan expresses himself here in +a most admirable manner.--Ed. + +42 Bunyan's familiarity with these illustrious men was obtained +by reading Fox's Acts and Monuments, when in prison.--Ed. + +43 "Quail"; to overpower. Well might the abettors of Antichrist +wonder at the Christian's support under the most cruel tortures. +While "looking unto Jesus" and the bright visions of eternal glory, +like Stephen, he can pray of his enemies, and tranquilly fall +asleep while undergoing the most frightful sufferings.--Ed. + +44 "A naked man"; unarmed, or defenceless. "Had I but serv'd my +God with half the zeal I serv'd my king, he would not in mine age +Have left me naked to mine enemies." Shakespeare's Wolsey.--Ed. + +45 How impossible is it for a natural man to understand this new +creation--a new heart, a new birth. How different is regeneration +to water-baptism. How awful the delusion to be mistaken in this, +the foundation of all hope of a blessed immortality. "Create in +me a clean heart, O God!" How consoling the fact: "Now a creation +none can destroy but a Creator!" and "changes not, therefore we +are not consumed."--Ed. + + +46 "O happie he who doth possesse +Christ for his fellow-prisoner, who doth gladde +With heavenly sunbeames jails that are most sad." +Written on the prison walls of the Tower of London by William +Prynne.--Ed. + + +47 "Sore temptations" poor Bunyan found them. When dragged from his +home to prison, he speaks of his poor blind daughter in language +of impassioned solicitude: "Poor child, thought I, what sorrow +art thou like to have for thy portion in this world! Thou must be +beaten, must beg, suffer hunger, cold, nakedness, and a thousand +calamities, though I cannot now endure the wind shall blow upon +thee! Oh! the hardships I thought my blind one might go under +would break my heart to pieces."--"The parting with my wife and +poor children hath oft been to me in this place as the pulling my +flesh from my bones."--Grace Abounding, 327, 328.--Ed. + +48 "Thodes"; whirlwinds. This word does not occur in any English +dictionary or glossary. It gave me much trouble, and a walk of +seven miles, to discover its meaning. It is the Saxon for noise, +whirlwind, turbulence. This provincial word was probably derived +from some Saxon tribe that settled in Bedfordshire.--Ed. + +49 "To shuck"; to shake violently--from which is the noun, "a +pea-shuck," the shell from which peas have been shaken.--Ed. + +50 How correct, but how dismal a picture is here drawn of the +persecutor! God has wise and holy ends in protecting and prolonging +the lives even of very wicked men. "Slay them not, lest my people +forget; scatter them by thy power." Compare Ecclessiastes 8:10. +Pity the persecutor--pray for him; but if he repent not, stand +off; "God will have his full blow at him in his time," and crush +him down into misery and despair.--Ed. + +51 Like a multitude of passages in Bunyan's writings, this passage +is exceedingly striking. It illustrates our Lord's words in Matthew +5:44,45: "Love your enemies--that ye may be the children of your +Father which is in heaven."--Ed. + +52 "Stage"; upon which many a Nonconformist stood with his head in +the pillory. "Ladder" to the gallows, upon which victims suffered +death by hanging.--Ed. + +*** + +AN EXHORTATION TO PEACE AND UNITY + + + +[ADVERTISEMENT BY THE EDITOR] + +This treatise was first published in 1688, after Bunyan's death, +at the end of the second edition of the Barren Fig Tree, with a +black border round the title. It was continued in the third edition +1692, but was subsequently omitted, although the Barren Fig Tree +was printed for the same publisher. It has been printed in every +edition of Bunyan's Works. Respect for the judgment of others leads +me to allow it a place in the first complete edition, although +I have serious doubts whether it was written by him, for these +reasons:-- + +1. It appears to have been totally unknown to his personal friends, +Charles Doe and others, who very carefully gathered up, not only +all his published works, but his manuscripts also. An interesting +list of these was given in the 'Struggler,' 1691. Nor is it found +in any publisher's list of Bunyan's Works. + +2. The style is not that of Bunyan, nor is it even Bunyanish. It +has none of those striking remarks that render all his treatises +so deeply interesting. + +3. The author introduces scraps of Latin references to 'Machiavel,' +to the 'learned Stillingfleet,' and to ancient heathen writers. +The frequent recurrence of the words, 'as a certain learned man +observes,' is very foreign to Bunyan's manner of confirming his +sentiments. 'Thus saith the Lord,' is the seal of his testimony. + +4. Misapplication of Scripture (Acts 9:31) as if the 'rest' was from +internal dissensions, when in fact it was from external persecution. + +5. The terms 'infallible,' 'excommunication,' and 'reason,' are +used in a way not at all Bunyanish. + +6. How would his spirit have been grieved at a sentence which occurs: +'Would a heathen god refuse to answer such prayers in which the +supplicants were not agreed; and shall we think the true God will +answer them?' Do stocks or stones answer prayers? + +7. Bunyan's peculiar practice of admitting all the Lord's children +to the Lord's table; all such as he hoped were spiritually baptized, +without reference to water-baptism, is here directly opposed. The +author refers to 1 Corinthians 12:13 on which text he says--'I need +not go about to confute that notion that some of late have had of +this text, viz., that the baptism here spoken of is the baptism of +the Spirit, because you have not owned and declared that notion +as your judgment, but on the contrary.' The fact is, that Bunyan +is one of those here noticed as 'some of late,' and his church did +hold that judgment. His comment on this text is, 'not of water, +for by one SPIRIT are we all baptized into one body.'--Reason of +my Practice. And in his 'Differences about Water-Baptism no Bar +to Communion,' he thus argues upon that text, 'Here is a baptism +mentioned by which they are initiated into one body; now that this +is the baptism of water is utterly against the words of the text; +for by one SPIRIT we are all baptized into one body.'--'It is the +unity of the Spirit, not water, that is intended.' Bunyan was the +great champion for the practice of receiving all to church-communion +whom God had received in Christ, without respect to water-baptism; +and had he changed his sentiments upon a subject which occasioned +him so much hostility, even from his Baptist brethren, it would +have been heralded forth as a triumph. + +In 1684, four years prior to his death, he republished these sentiments +in the first edition of 'A Holy Life the Beauty of Christianity'; +his words are--'Men are wedded to their opinions more than the +law of grace and love will permit. Here is a Presbyter, here an +Independent, a Baptist, so joined each man to his own opinions, +that they cannot have that communion one with another, as by the +testament of the Lord Jesus they are commanded and enjoined.' +Bunyan, there can be no doubt, lived and died in the conviction, +that differences were permitted among Christians to stimulate them +to search the Scriptures, and to exercise the grace of forbearance, +as was the case in the primitive churches, in their disputes about +meats and days, and even as to whether the Gentiles were to be +visited with the gospel. + +8. Bunyan is ever pressing the duty of private judgment in all the +affairs of religion; not to be scared with the taunts of 'schism,' +'division-makers,' 'new separatists,' 'wiser than your teachers,' +and similar arrows, drawn from Satan's quiver, which occur in this +exhortation. + +Judging from the style--the reference to the laying on of hands--the +Latin quotations, and those from learned men, it appears somewhat +like the pen of D'Anvers, who answered Bunyan upon the question--Whether +water-baptism is a scriptural term of communion? It is, however, +now faithfully reprinted, that our readers may form their own +judgment. + +Hackney, New-Year's Day, 1850 GEORGE OFFOR. + + + + +An Exhortationto Peace and Unity + + +'Endeavouring to keep the unity of the Spirit in the bond of +peace.'--Ephesians 4:3 + +Beloved, religion is the great bond of human society, and it were +well if itself were kept within the bond of unity; and that it may +so be, let us, according to the text, use our utmost endeavours +'to keep the unity of the Spirit in the bond of peace.' + +These words contain a counsel and a caution: the counsel is, 'That +we endeavour the unity of the Spirit'; the caution is, 'That we do +it in the bond of peace': as if he should say, I would have you +live in unity; but yet I would have you to be careful that you do +not purchase unity with the breach of charity. Let us, therefore, +be cautioned that we do not so press after unity in practice and +opinion, as to break the bond of peace and affection. + +In the handling of these words, I shall observe this method:--First, +I shall open the sense of the text. Second, I shall show wherein this +unity and peace consists. Third, I shall show you the fruits and +benefits of it, together with nine inconveniencies and mischiefs +that attend those churches where unity and peace is wanting. +Fourth, and lastly, I shall give you twelve directions and motives +for the obtaining of it. + +First, As touching the sense of the text; when we are counselled to +keep the unity of the Spirit, we are not to understand the Spirit +of God as personally so considered; because the Spirit of God, in +that sense, is not capable of being divided; and so there would +be no need for us to endeavour to keep the unity of it. + +By the unity of the Spirit, then, we are to understand that unity of +mind which the Spirit of God calls for, and requires Christians to +endeavour after; hence it is that we are exhorted by 'one spirit, +with one mind striving together for the faith of the gospel' (Phil +1:27). + +But farther, the apostle in these words alludes to the state and +composition of a natural body; and doth thereby inform us that the +mystical body of Christ holds an analogy with the natural body of +a man. As, + +1. In the natural body there must be a spirit to animate it; for +'the body without the spirit is dead' (James 2:26). So it is in +the mystical body of Christ; the apostle no sooner tells us of +that one body, but he minds us of that 'one spirit' (Eph 4:4). + +2. The body hath 'joints and bands' to unite all the parts; so hath +the mystical body of Christ (Col 2:19). This is that bond of peace +mentioned in the text, as also in Ephesians 4:16, where 'the whole +body' is said to be 'fitly joined together, and compacted by that +which every joint supplieth.' + +3. The natural body receives counsel and nourishment from the head; +so doth the mystical body of Christ. He is their counsellor, and +him they must hear; he is their head, and him they must hold: +hence it is that the apostle complaineth (Col 2:19), of some that +did 'not hold the head, from which all the body by joints and +bands hath nourishment.' + +4. The natural body cannot well subsist, if either the spirit be +wounded or the joints broken or dislocated; the body cannot bear a +wounded or broken spirit; 'A broken spirit drieth the bones' (Prov +17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on +the other hand, how often has the disjointing of the body, and the +breakings thereof, occasioned the expiration of the spirit? In like +manner it fares with the mystical body of Christ: how do divided +spirits break the bonds of peace, which are the joints of this +body! And how doth the breakings of the body and church of Christ +wound the spirit of Christians, and oftentimes occasion the spirit +and life of Christianity to languish, if not to expire! How needful +is it, then, that we endeavour 'the unity of the spirit in the +bond of peace?' + +Second, I now come to show you wherein this unity and peace consists, +and this I shall demonstrate in five particulars. + +1. This unity and peace may consist in the ignorance of many truths, +and in the holding of some errors; or else this duty of peace and +unity could not be practicable by any on this side perfection. But +we must now endeavour the unity of the Spirit, 'till we all come +in the unity of the faith, and of the knowledge of the Son of God' +(Eph 4:13). Because now, as the apostle saith, 'we know in part, +and we prophesy in part,' and 'now we see through a glass, darkly' +(1 Cor 13:12). And as this is true in general, so we may find it +true if we descend to particular instances: the disciples seemed +to be ignorant of that great truth which they had often, and in +much plainness, been taught by their Master once and again, viz., +that his kingdom was not of this world, and that in the world they +should suffer and be persecuted, yet in Acts 1:6 we read, that they +asked of him if he would 'at this time restore again the kingdom +to Israel?' thereby discovering that Christ's kingdom, as they +thought, should consist in his temporal jurisdiction over Israel, +which they expected should now commence and take place amongst +them. Again, our Lord tells them that he had many things to say, +and these were many important truths which they could not now bear +(John 16:12). And that these were important truths appears by the +10th and 11th verses, where he is discoursing of righteousness +and judgment; and then adds, that he had yet many things to say +which they could not bear; and thereupon promises the Comforter +to lead them into ALL TRUTH; which implies that they were yet +ignorant of many truths, and consequently held divers errors; and +yet for all this he prays for, and presses them to their great +duty of peace and unity (John 14:27; 17:21). To this may be added +that of Hebrews 5:11, where the author saith, He had many things +to say of the priestly office of Christ, which, by reason of their +dulness, they were not capable to receive; as also that in Acts +10, where Peter seems to be ignorant of that truth, viz., that the +gospel was to be preached to all nations; and contrary hereunto, +he erred in thinking it unlawful to preach amongst the Gentiles. +I shall add two texts more; one is Acts 19:2, where we read, That +those disciples which had been discipled and baptized by John, +were yet ignorant of the Holy Ghost, and knew not, as the text +tells us, 'whether there be any Holy Ghost,' or no; though John +did teach constantly, that he that should come after him, should +baptize with the Holy Ghost and fire. From hence we may easily and +plainly infer, that Christians may be ignorant of many truths, by +reason of weak and dull capacities, and other such like impediments, +even while those truths are with much plainness delivered to +them. Again, we read (Heb 5:13) of some that were 'unskillful in +the word of righteousness,' who nevertheless are called babes in +Christ, and with whom unity and peace is to be inviolably kept +and maintained. + +2. As this unity and peace may consist in the ignorance of many +truths, and in the holding some errors, so it must consist with, +and it cannot consist without, the believing and practising those +things which are necessary to salvation and church communion; and +they are, (1.) Believing that Christ the Son of God died for the +sins of men. (2.) That whoever believeth ought to be baptized. +(3.) The third thing essential to this communion is a holy and a +blameless conversation. + +(1.) That believing that the Son of God died for the sins of men +is necessary to salvation, I prove by these texts, which tell us +that he that doth not believe shall be damned (Mark 16:16; John +3:18; 2 Thess 2:12; Rom 10:10). + +That it is also necessary to church-communion, appears from Matthew +16:16-18. Peter having confessed that Christ was the Son of the +living God, Christ thereupon assures Peter, that upon this rock, +viz., this profession of faith, or this Christ which Peter had +confessed, he would build his church, and the gates of hell should +not prevail against it. And (1 Cor 3:11), the apostle having told +the Corinthians they were God's building, presently adds, that +they could not be built upon any foundation but upon that which +was laid, which was Jesus Christ. All which proves, that Christian +society is founded upon the profession of Christ; and not only +Scripture, but the laws of right reason, dictate this, that some +rules and orders must be observed for the founding all society, +which must be consented to by all that will be of it. Hence it comes +to pass, that to own Christ as the Lord and head of Christians, +is essential to the founding Christian society. + +(2.) The Scriptures have declared that this faith gives the +professors of it a right to baptism, as in the case of the eunuch +(Acts 8), when he demanded why he might not be baptized? Philip +answereth, that if he believed with all his heart, he might; the +eunuch thereupon confessing Christ, was baptized. + +Now, that baptism is essential to church-communion, I prove +from 1 Corinthians 12, where we shall find the apostle labouring +to prevent an evil use that might be made of spiritual gifts, as +thereby to be puffed up; and to think that such as wanted them, +were not of the body, or to be esteemed members; he thereupon +resolves, that whoever did confess Christ, and own him for his +head, did it by the Spirit (v 3), though they might not have such +a visible manifestation of it as others had; and therefore they +ought to be owned as members, as appears (v 23). And not only because +they have called him Lord by the Spirit, but because they have, +by the guidance and direction of the same Spirit, been baptized +(v 13): 'For by one Spirit we are all baptized into one body,' +&c. I need not go about to confute that notion that some of late +have had of this text, viz., that the baptism here spoken of is +the baptism of the Spirit, because you have not owned and declared +that notion as your judgment; but on the contrary, all of you that +I have ever conversed with, have declared it to be understood of +baptism with water, by the direction of the Spirit. If so, then +it follows, that men and women are declared members of Christ's +body by baptism, and cannot be by Scripture reputed and esteemed +so without it; which farther appears from Romans 6:5, where men, +by baptism, are said to be planted into 'the likeness of his death.' +And (Col 2:12), we are said to be 'buried with him by baptism.' +All which, together with the consent of all Christians, (some few +in these late times excepted,) do prove that baptism is necessary +to the initiating persons into the church of Christ. + +(3.) Holiness of life is essential to church-communion, because it +seems to be the reason why Christ founded a church in the world, +viz., that men might thereby be watched over and kept from falling; +and that if any be overtaken with a fault, he that is spiritual +might restore him. + +That by this means men and women might be preserved, without +blame, to the coming of Christ; and 'the grace of God teacheth us +to deny ungodliness and worldly lusts, and to live soberly and +uprightly in this present evil world' (Titus 2:11,12). 'And let +every one that nameth the name of Christ depart from iniquity' (2 +Tim 2:19). And James tells us, speaking of the Christian religion, +that 'pure religion, and undefiled, before God--is to visit the +fatherless and widows in their affliction, and to keep himself +unspotted from the world' (James 1:27). From all which, together +with many more texts that might be produced, it appears that an +unholy and profane life is inconsistent with Christian religion +and society, and that holiness is essential to salvation and +church-communion; so that these three things--faith, baptism, and +a holy life, as I said before, all churches must agree and unite +in, as those things which, when wanting, will destroy their +being. And let not any think, that when I say believing the Son +of God died for the sins of men is essential to salvation and +church-communion, that I hereby would exclude all other articles +of the Christian creed as not necessary, as the belief of the +resurrection of the dead and eternal judgment, &c.; which, for want +of time, I omit to speak particularly to, and the rather because +I understand this great article, of believing the Son of God died +for the sins of men, is comprehensive of all others, and is that +from whence all other articles may easily be inferred. + +And here I would not be mistaken, as though I held there were +nothing else for Christians to practise, when I say this is all +that is requisite to church-communion; for I very well know that +Christ requires many other things of us after we are members of +his body, which, if we knowingly or maliciously refuse, may be the +cause, not only of excommunication, but damnation. But yet these +are such things as relate to the wellbeing, and not to the being, +of churches; as laying on of hands, in the primitive times, upon +believers, by which they did receive the gifts of the Spirit--this, +I say, was for the increase and edifying of the body, and not +that thereby they might become of the body of Christ, for that +they were before. And do not think that I believe laying on of +hands was no apostolical institution, because I say men are not +thereby made members of Christ's body, or because I say that it +is not essential to church-communion. Why should I be thought to +be against a fire in the chimney, because I say it must not be in +the thatch of the house? Consider, then, how pernicious a thing +it is to make every doctrine, though true, the bound of communion; +this is that which destroys unity; and, by this rule, all men must +be perfect before they can be in peace. For do we not see daily, +that as soon as men come to a clearer understanding of the mind +of God, to say the best of what they hold, that presently all men +are excommunicable, if not damnable, that do not agree with them. +Do not some believe and see that to be pride and covetousness, +which others do not, because, it may be, they have more narrowly +and diligently searched into their duty of these things than others +have? What then? must all men that have not so large acquaintance +of their duty herein be excommunicated? Indeed, it were to be +wished that more moderation in apparel and secular concernments +were found among churches; but God forbid, that if they should +come short herein, that we should say, as one lately said, that +he could not communicate with such a people, because they were +proud and superfluous in their apparel. + +Let me appeal to such, and demand of them, if there was not a +time, since they believed and were baptized, wherein they did not +believe laying on of hands a duty; and did they not then believe, +and do they not still believe, they were members of the body of +Christ? And was not there a time when you did not so well understand +the nature and extent of pride and covetousness as now you do? +And did you not then believe, and do you not still believe, that +you were true members of Christ, though less perfect? Why, then, +should you not judge of those that differ from you herein, as you +judged of yourselves when you were as they now are? How needful, +then, is it for Christians to distinguish, if ever they would be +at peace and unity, between those truths which are essential to +church-communion, and those that are not! + +3. Unity and peace consists in our making one shoulder to practise +and put in execution the things we do know. 'Nevertheless, whereto +we have--attained, let us walk by the same rule, and mind the same +thing' (Phil 3:16). How sad is it to see our zeal consume us, and +our precious time, in things doubtful and disputable, while we are +not concerned nor affected with the practice of those indisputable +things we all agree in! We all know charity to be the great +command, and yet how few agree to practise it! We all know they +that labour in the Word and doctrine are worthy of double honour; +and that God hath ordained, that they which preach the gospel should +live of the gospel; these duties, however others have cavilled +at them, I know you agree in them, and are persuaded of your duty +herein; but where is your zeal to practise? O how well would it +be with churches if they were but half as zealous for the great, +and plain, and indisputable things, and the more chargeable and +costly things of religion, as they are for things doubtful or less +necessary, or for things that are no charge to them, and cost them +nothing but the breath of contention, though that may be too great +a price for the small things they purchase with it. + +But further: Do we not all agree, that men that preach the gospel +should do it like workmen that need not be ashamed? and yet how +little is this considered by many preachers, who never consider, +before they speak, of what they say, or whereof they affirm! How +few give themselves to study that they may be approved! How few +meditate, and give themselves to these things, that their profiting +may appear to all! + +For the Lord's sake, let us unite to practise those things we know; +and if we would have more talents, let us all agree to improve +those we have. + +See the spirit that was among the primitive professors, that knowing +and believing how much it concerned them, in the propagating of +Christianity, to show forth love to one another, that so all might +know them to be Christ's disciples, rather than there should be +any complainings among them, they sold all they had. Oh how zealous +were these to practise, and, with one shoulder, to do that that +was upon their hearts for God! I might further add, how often have +we agreed in our judgment? and hath it not been upon our hearts, +that this and the other thing is good to be done to enlighten the +dark world, and to repair the breaches of churches, and to raise +up those churches that now lie agasping, and among whom the soul +of religion is expiring? But what do we more than talk of them? +Do not most decline these things when they either call for their +purses or their persons to help in this and such like works as +these? Let us then, in what we know, unite, that we may put it in +practice, remembering that, if we know these things, we shall be +happy if we do them. + +4. This unity and peace consists in our joining and agreeing to pray +for, and to press after, those truths we do not know. The disciples +in the primitive times were conscious of their imperfections, +and, therefore, they, with one accord, continued in prayer and +supplications. If we were more in the sense of our own ignorances +and imperfections, we should carry it better towards those that +differ from us; then we should abound more in the spirit of meekness +and forbearance, that thereby we might bring others, or be brought +by others, to the knowledge of the truth; this would make us go +to God, and say with Elihu, That which we know not, teach thou us +(Job 34:32). Brethren, did we but all agree that we were erring +in many things, we should soon agree to go to God, and pray for +more wisdom and revelation of his mind and will concerning us. + +But here is our misery, that we no sooner receive any thing for +truth, but we presently ascend the chair of infallibility with it, +as though in this we could not err; hence it is we are impatient +of contradiction, and become uncharitable to those that are not +of the same mind; but now a consciousness that we may mistake, +or that if my brother err in one thing I may err in another--this +will unite us in affection, and engage us to press after perfection, +according to that of the apostle, 'Brethren, I count not myself +to have apprehended: but this one thing I do, forgetting those +things which are behind, and reaching forth to those things +which are before, I press toward the mark, for the prize of the +high calling of God in Christ Jesus,' 'and if in any thing ye +be otherwise minded, God shall reveal even this unto you' (Phil +3:13-15). O then, that we could but unite and agree to go to God +for one another, in confidence that he will teach us; and that if +any one of us want wisdom, as who of us does not, we might agree +to ask of God, who giveth to all men liberally, and upbraideth no +man. Let us, like those people spoken of in Isaiah 2, say one to +another, Come, let us go to the Lord, for 'he will teach us of +his ways, and we will walk in his paths.' + +5. This unity and peace mainly consists in unity of love and affection; +this is the great and indispensable duty of all Christians; by +this they are declared Christ's disciples; and hence it is that +love is called the great commandment, the old commandment, and +the new commandment--that which was commanded in the beginning, +and will remain to the end; yea, and after the end. 'Charity never +faileth: but--whether there be tongues, they shall cease; whether +there be knowledge, it shall vanish away' (1 Cor 13:8). 'And now +abideth faith, hope, charity--but the greatest of these is charity' +(v 13). 'Above all these things put on charity, which is the bond +of perfectness' (Col 3:14). Because charity is 'the end of the +commandment' (1 Tim 1:5). Charity is therefore called the royal +law; and though it had a superintendency over other laws, and, +doubtless, is a law to which other laws must give place when they +come in competition with it. 'Above all things, [therefore,] have +fervent charity among yourselves, for charity shall cover the +multitude of sins' (1 Peter 4:8). Let us, therefore, live in unity +and peace, and the God of love and peace will be with us. + +That you may so do, let me remember you, in the words of a learned +man, that the unity of the church is a unity of love and affection, +and not a bare uniformity of practice and opinion. + +Third, Having shown you wherein this unity consists, I now come to +the third general thing propounded, and that is, to show you the +fruits and benefits of unity and peace; together with the mischiefs +and inconveniences that attend those churches where unity and peace +are wanting. + +1. Unity and peace is a duty well-pleasing to God, who is styled +the author of peace, and not of confusion, in all the churches. +God's Spirit rejoiceth in the unity of our spirits; but, on the +other hand, where strife and divisions are, there the Spirit of +God is grieved. Hence is it that the apostle no sooner calls upon +the Ephesians not to grieve the Spirit of God, but he presently +subjoins us a remedy against that evil: that they put away bitterness +and evil speaking, 'and be ye kind one to another, tender-hearted, +forgiving one another, even as God for Christ's sake hath forgiven +you' (Eph 4:32). + +2. As unity and peace is pleasing to God, and rejoiceth his Spirit, +so it rejoiceth the hearts and spirits of God's people--unity and +peace brings heaven down upon earth among us. Hence it is that +the apostle tells us (Rom 14:17) that 'the kingdom of God is not +meat and drink; but righteousness, and peace, and joy in the Holy +Ghost.' Where unity and peace is, there is heaven upon earth; by +this we taste the first fruits of that blessed estate we shall one +day live in the fruition of, when we shall come 'to the general +assembly and church of the first-born,' whose names are written +in heaven, 'and to God, the judge of all, and to the spirits of +just men made perfect' (Heb 12:23). + +This outward peace of the church, as a learned man observes, +distils into peace of conscience, and turns writings and readings +of controversy into treatises of mortification and devotion. + +And the psalmist tells us, that it is not only good, but pleasant +'for brethren to dwell together in unity' (Psa 133), but where +unity and peace is wanting, there are storms and troubles; 'where +envy and strife is, there is confusion and every evil work' (James +3:16). It is the outward peace of the church that increaseth our +inward joy, and the peace of God's house gives us occasion to eat +our meat with gladness in our houses (Acts 2:46). + +3. The unity and peace of the church makes communion of saints +desirable. What is it that embitters church-communion, and makes it +burdensome, but divisions? Have you not heard many complain that +they are weary of church-communion, because of church contention? +but now, where unity and peace is, there Christians long for +communion. + +David saith that he was glad when they said unto him, 'Let us go +into the house of the Lord' (Psa 122:1). Why was this, but because, +as the third verse tells us, Jerusalem was a city compact together, +where the tribes went up, the tribes of the Lord, to give thanks +to his name. And David, speaking of the man that was once his +friend, doth thereby let us know the benefit of peace and unity +(Psa 55:14): 'We,' saith he, 'took sweet counsel together, and +walked unto the house of God in company.' Where unity is strongest, +communion is sweetest and most desirable. You see, then, that peace +and union fill the people of God with desires after communion; but, +on the other hand, hear how David complains (Psa 120:5), 'Woe is +me that I sojourn in Meshech, that I dwell in the tents of Kedar!' +The psalmist here is thought to allude to a sort of men that dwelt +in the deserts of Arabia, that got their livings by contention; +and, therefore, he adds (v 6), that his soul had long dwelt with +them that hated peace: this was that which made him long for +the courts of God, and esteem one day in his house better than +a thousand. This made his soul even faint for the house of God, +because of the peace of it; 'Blessed are they,' saith he, 'that +dwell in thy house: they will be still praising thee' (Psa 84:4). +There is a certain note of concord, as appears (Acts 2) where we +read of primitive Christians, meeting with one accord, praising +God. + +4. Where unity and peace is, there many mischiefs and inconveniences +are prevented which attend those people where peace and unity +are wanting; and of those many that might be mentioned, I shall +briefly insist upon these nine:-- + +(1.) Where unity and peace are wanting, there is much precious +time spent to no purpose. How many days are spent, and how many +fruitless journeys made to no profit, where the people are not in +peace! How often have many redeemed time, even in seed-time and +harvest, when they could scarce afford it to go to church, and by +reason of their divisions, come home worse than they went, repenting +they have spent so much precious time to so little benefit! How sad +is it to see men spend their precious time, in which they should +work out their salvation, by labouring, as in the fire, to prove +an uncertain and doubtful proposition, and to trifle away their +time, in which they should make their calling and election sure, +to make sure of an opinion which, when they have done all, they are +not infallibly sure whether it be true or no; because all things +necessary to salvation and church-communion are plainly laid down +in Scripture, in which we may be infallibly sure of the truth of +them; but for other things that we have no plain texts for, but +the truth of them depends upon our interpretations, here we must +be cautioned that we do not spend much time in imposing those +upon others, or venting those among others, unless we can assume +infallibility--otherwise, we spend time upon uncertainty; and whoever +casts their eyes abroad, and doth open their ears to intelligence, +shall both see, and, to their sorrow, hear that many churches spend +most of their time in jangling and contending about those things +which are neither essential to salvation or church-communion, +and that which is worse, about such doubtful questions which they +are never able to give an infallible solution of; but now, where +unity and peace is, there our time is spent in praising God, and +in those great questions--what we should do to be saved? and how +we may be more holy and more humble towards God, and more charitable +and more serviceable to one another? + +(2.) Where unity and peace is wanting, there is evil surmising and +evil speaking, to the damage and disgrace, if not to the ruining +of one another (Gal 5:14,15): 'The whole law is fulfilled in one +word, Thou shalt love thy neighbour as thyself; but if ye bite +and devour one another, take heed that ye be not consumed one of +another.' No sooner the bond of charity is broken, which is as a +wall about Christians, but soon they begin to make havoc and spoil +of one another; then there is raising evil reports, and taking +up evil reports against each other. Hence it is that whispering +and backbiting proceeds, and going from house to house to blazon +the faults and infirmities of others: hence it is that we watch +for the haltings of one another, and do inwardly rejoice at the +miscarriages of others, saying in our hearts, Ah, ah, so we would +have it; but now, where unity and peace is, there is charity; and +where charity is, there we are willing to hide the faults, and +cover the nakedness of our brethren. 'Charity thinketh no evil' +(1 Cor 13:5), and, therefore, it cannot surmise, neither will it +speak evil. + +(3.) Where unity and peace is wanting, there can be no great matters +enterprised; we cannot do much for God nor much for one another. +When the devil would hinder the bringing to pass of good in +nations and churches, he divides their councils; and, as one well +observes, he divides their heads, that he may divide their hands; +when Jacob had prophesied of the cruelty of Simeon and Levi, who +were brethren, he threatens them with the consequent of it (Gen +49:7): 'I will divide them in Jacob, and scatter them in Israel.' The +devil is not to learn that maxim he hath taught the Machiavellians +of the world, divide et impera--divide and rule; it is a united +force that is formidable: hence the spouse, in the Canticles, +is said to be 'but one,' 'and the only one of her mother' (Cant +6:9). Hereupon it is said of her (v 10) that she is 'terrible as +an army with banners.' What can a divided army do, or a disordered +army, that have lost their banners, or, for fear or shame, thrown +them away? In like manner, what can Christians do for Christ, and +the enlarging his dominions in the world, in bringing men from +darkness to light, while themselves are divided and disordered? +Peace is, to Christians, as great rivers are to some cities, which, +besides other benefits and commodities, are natural fortifications, +by reason whereof those places are made impregnable; but when, by +the subtilty of an adversary or the folly of the citizens, these +waters come to be divided into little petty rivulets, how soon are +they assailed and taken! Thus it fares with churches; when once +the devil, or their own folly divides them, they will be so far +from resisting of him, that they will be soon subjected by him. + +Peace is to churches as walls to cities; nay, unity hath defended +cities that had no walls. It was once demanded of Agesilaus why +Lacedemon had no walls; he answers, pointing back to the city, +that the concord of the citizens was the strength of the city. In +like manner, Christians are strong when united; then they are more +capable to resist temptation, and to succour such as are tempted. +When unity and peace is among the churches, then are they like a +walled town; and when peace is the church's walls, salvation will +be her bulwarks. + +Plutarch tells us of one Silurus that had eighty sons, whom he +calls to him as he lay upon his death-bed, and gave them a sheaf +of arrows; thereby to signify, that if they lived in unity they +might do much; but, if they divided, they would come to nothing. +If Christians were all of one piece--if they were all but one +lump, or but one sheaf or bundle, how great are the things they +might do for Christ and his people in the world, whereas, otherwise, +they can do little but dishonour him, and offend his. + +It is reported of the leviathan, that his strength is in his scales +(Job 41:15-17): 'His scales are his pride, shut up together, as +with a close seal. One is so near to another, that no air can come +between them. They are joined one to another, they stick together, +that they cannot be sundered.' If the church of God were united +like the scales of leviathan, it would not be every brain-sick +notion, nor angry speculation, that would cause their separation. + +Solomon saith, Two are better than one, because if one fail, the +other may raise him; then surely twenty are better than two, and +an hundred are better than twenty, for the same reason--because +they are more capable to help one another. If ever Christians would +do any thing to raise up the fallen tabernacles of Jacob, and to +strengthen the weak, and comfort the feeble, and to fetch back +those that have gone astray, it must be by unity. + +We read of the men of Babel (Gen 11:6), 'The Lord said, Behold the +people is one--And now nothing will be restrained from them which +they have imagined to do.' + +We learn, by reason, what great things may be done in worldly +achievements where unity is. And shall not reason, assisted with +the motives of religion, teach us that unity among Christians may +enable them to enterprise greater things for Christ? Would not this +make Satan fall from heaven like lightning? For as unity built +literal Babel, it is unity that must pull down mystical Babel. +And, on the other hand, where divisions are, there is confusion; +by this means, a Babel hath been built in every age. It hath +been observed by a learned man, and I wish I could not say truly +observed, that there is most of Babel and confusion among those +that cry out most against it. + +Would we have a hand to destroy Babylon, let us have a heart to +unite one among another. + +Our English histories tell us, that after Austin the monk had been +some time in England, that he heard of some of the remains of the +British Christians, which he convened to a place, which Cambden, in +his Britannia, calls Austin's Oak. Here they met to consult about +matters of religion; but such was their division, by reason of +Austin's imposing spirit, that our stories tell us that synod was +only famous for this, that they only met, and did nothing. This +is the mischief of divisions, they hinder the doing of much good; +and if Christians that are divided be ever famous for any thing, +it will be that they have often met together, and talked of this +and the other thing, but they did nothing. + +(4.) Where unity and peace is wanting, there the weak are wounded, +and the wicked are hardened. Unity may well be compared to precious +oil (Psa 133:2). It is the nature of oil to heal that which is +wounded, and to soften that which is hard. Those men that have +hardened themselves against God and his people, when they shall +behold unity and peace among them, will say, God is in them indeed; +and, on the other hand, are they not ready to say, when they see +you divided, that the devil is in you, that you cannot agree? + +(5.) Divisions, and want of peace, keep those out of the church +that would come in; and cause many to go out that are in. + +'The divisions of Christians (as a learned man observes) are a +scandal to the Jews, an opprobrium to the Gentiles, and an inlet +to atheism and infidelity.' Insomuch that our controversies about +religion, especially as they have been of late managed, have made +religion itself become a controversy. O, then, how good and pleasant +a thing is it for brethren to dwell together in unity! The peace +and unity that was among the primitive Christians drew others to +them. What hinders the conversion of the Jews, but the divisions +of Christians? Must I be a Christian, says the Jew? What Christian +must I be; of what sect must I be of? The Jews, as one observes, +glossing upon that text in Isaiah 11:6, where it is prophesied, +that the lion and the lamb shall lie down together, and that there +shall be none left to hurt nor destroy in all God's holy mountain; +they interpreting these sayings to signify the concord and peace +that shall be among the people that shall own the Messiah, do +from hence conclude that the Messiah is not yet come, because of +the contentions and divisions that are among those that profess +him; and the apostle saith (1 Cor 14:23), that if an unbeliever +should see their disorders, he would say they were mad; but where +unity and peace is, there the churches are multiplied. We read +(Acts 9;31) that when the churches had rest, they multiplied; and +(Acts 2:46,47) when the church was serving God 'with one accord,' +the Lord added to them 'daily such as should be saved.' + +It is unity brings men into the church, and divisions keep them out. +It is reported of an Indian, passing by the house of a Christian, +and hearing them contending, being desired to turn in, he refused, +saying Habamach dwells there--meaning that the devil dwelt there; +but where unity and peace is, there God is; and he that dwells in +love, dwells in God. The apostle tells the Corinthians, that if +they walked orderly, even the unbeliever would hereby be enforced +to come and worship, and say, God was in them indeed; and we read +(Zech 8:23) of a time when ten men shall take hold of a Jew, and +say, 'We will go with you; for we have heard that God is with +you.' + +And hence it is that Christ prays (John 17:21) that his disciples +might be one, as the Father and he were one, that the world might +believe the Father sent him. As if he should say, you may preach +me as long as you will, and to little purpose, if you are not at +peace and unity among yourselves. Such was the unity of Christians +in former days, that the intelligent heathen would say of them, +that though they had many bodies, yet they had but one soul. And +we read the same of them (Acts 4:32) that 'the multitude of them +that believed were of one heart and of one soul.' + +And as the learned Stillingfleet observes, in his Irenicum,--'The +unity and peace that was then among Christians, made religion amiable +in the judgment of impartial heathens. Christians were then known +by the benignity and sweetness of their dispositions, by the candour +and ingenuity of their spirits, by their mutual love, forbearance, +and condescension to one another: but either this is not the +practice of Christianity,' viz., a duty that Christians are now +bound to observe, 'or else it is not calculated for our meridian, +where the spirits of men are of too high an elevation for it; for +if pride and uncharitableness, if divisions and strifes, if wrath +and envy, if animosities and contentions, were but the marks of +true Christians, Diogenes need never light his lamp at noon to +find out such among us; but if a spirit of meekness, gentleness, +and condescension; if a stooping to the weaknesses and infirmities +of one another; if pursuit after peace, when it flies from us, be +the indispensable duties and characteristical notes of Christians, +it may possibly prove a difficult inquest to find out such among +the crowds of those that shelter themselves under that glorious +name.' + +It is the unity and peace of churches that brings others to them, +and makes Christianity amiable. What is prophesied of the church +of the Jews, may in this case be applied to the Gentile church +(Isa 66:12) that when once God extends peace to her like a river, +the Gentiles shall come in like a flowing stream; then, and not +till then, the glory of the Lord shall arise upon his churches, +and his glory shall be seen among them; then shall their hearts +fear and be enlarged, because the abundance of the nations shall +be converted to them. + +(6.) As want of unity and peace keeps those out of the church that +would come in, so it hinders the growth of those that are in. Jars +and divisions, wranglings and prejudices, eat out the growth, if +not the life, of religion. These are those waters of Marah that +embitter our spirits, and quench the Spirit of God. Unity and peace +is said to be like the dew of Hermon, and as a dew that descended +upon Zion, where the Lord commanded his blessing (Psa 133:3). + +Divisions run religion into briers and thorns, contentions and +parties. Divisions are to churches like wars in countries. Where +war is, the ground lieth waste and untilled; none takes care of +it. It is love that edifieth, but division pulleth down. Divisions +are, as the northeast wind to the fruits, which causeth them to +dwindle away to nothing; but when the storms are over, every thing +begins to grow. When men are divided, they seldom speak the truth +in love; and then, no marvel they grow not up to him in all things, +which is the head. + +It is a sad presage of an approaching famine, as one well observes, +not of bread nor water, but of hearing the Word of God; when the +thin ears of corn devour the plump full ones; when the lean kine +devour the fat ones; when our controversies about doubtful things, +and things of less moment, eat up our zeal for the more indisputable +and practical things in religion; which may give us cause to fear +that this will be the character by which our age will be known to +posterity, that it was the age that talked of religion most and +loved it least. + +Look upon those churches where peace is, and there you shall +find prosperity. When the churches had rest, they were not only +multiplied, but, walking in the fear of the Lord, and the comforts +of the Holy Ghost, they were edified; it is when the whole body +is knit together, as with joints and bands, that they increase +with the increase of God. + +We are at a stand sometimes why there is so little growth among +churches; why men have been so long in learning, and are yet so +far from attaining the knowledge of the truth. Some have given one +reason, and some another; some say pride is the cause, and others +say covetousness is the cause; I wish I could say these were no +causes. But I observe that when God entered his controversy with his +people of old, he mainly insisted upon some one sin, as idolatry, +and shedding innocent blood, &c., as comprehensive of the rest; +not but that they were guilty of other sins, but those that were +the most capital are particularly insisted on; in like manner, whoever +would but take a review of churches that live in contentions and +divisions, may easily find that breach of unity and charity is +their capital sin, and the occasion of all other sins. No marvel, +then, that the Scripture saith the whole law is fulfilled in love; +and if so, then, where love is wanting, it must needs follow the +whole law is broken. It is where love grows cold that sin abounds; +and therefore the want of unity and peace is the cause of that +leanness and barrenness that is among us: it is true in spirituals +as well as temporals, that peace brings plenty. + +(7.) Where unity and peace is wanting, our prayers are hindered. +The promise is, that what we shall agree to ask shall be given us +of our heavenly Father. No marvel we pray and pray, and yet are +not answered; it is because we are not agreed what to have. + +It is reported that the people in Lacedemonia, coming to make +supplications to their idol-god, some of them asked for rain, and +others of them asked for fair weather; the oracle returns them +this answer, That they should go first and agree among themselves. +Would a heathen god refuse to answer such prayers in which the +supplicants were not agreed; and shall we think the true God will +answer them? + +We see, then, that divisions hinder our prayers, and lay a prohibition +on our sacrifice. 'If thou bring thy gift to the altar,' saith +Christ, 'and there remeberest that thy brother hath ought against +thee; leave there thy gift--and go--and first be reconciled to thy +brother, and then come and offer it' (Matt 5:24). So that want of +unity and charity hinders even our particular prayers and devotions. + +This hindered the prayers and fastings of the people of old from +finding acceptance (Isa 58:3); the people ask the reason wherefore +they fasted, and God did not see, nor take notice of them. He gives +this reason, because they fasted for strife and debate, and hid +their face from their own flesh. Again (Isa 59), the Lord saith, +His hand was not shortened, that he could not save; nor his +ear heavy, that he could not hear: but their sins had separated +between their God and them. And among those many sins they stood +chargeable with, this was none of the least, viz., that the way +of peace they had not known. You see where peace was wanting, +prayers were hindered, both under the Old and New Testament. + +The sacrifice of the people in Isaiah 65, that said, Stand farther +off, I am holier than thou, was as smoke in the nostrils of the +Lord. On the other hand, we read how acceptable those prayers were +that were made 'with one accord' (Acts 4:24, compared with verse +31). They prayed with one accord, and they were all of one heart +and of one soul. And see the benefit of it; 'they were all filled +with the Holy Ghost, and they spake the Word with boldness': which +was the very thing they prayed for, as appears (v 29). And the +apostle exhorts the husband to dwell with his wife, that their +prayers might not be hindered (1 Peter 3:7). We see, then, want +of unity and peace, either in families or churches, is a hindrance +of prayers. + +(8.) It is a dishonour and disparagement to Christ that his family +should be divided. When an army falls into mutiny and division, it +reflects disparagement on him that hath the conduct of it. In like +manner, the divisions of families are a dishonour to the heads and +those that govern them. And if so, then how greatly do we dishonour +our Lord and Governor, who gave his body to be broken, to keep +his church from breaking, who prayed for their peace and unity, +and left peace at his departing from them for a legacy, even a +peace which the world could not bestow upon them. + +(9.) Where there is peace and unity, there is a sympathy with each +other; that which is the want of one will be the want of all,--Who +is afflicted, saith the apostle, and I burn not?[1] we should then +remember them that are in bonds, as bound with them; and them which +suffer adversity, as being ourselves also of the body (Heb 13:3). +But where the body is broken, or men are not reckoned or esteemed +of the body, no marvel we are so little affected with such as are +afflicted. Where divisions are, that which is the joy of the one +is the grief of another; but where unity, and peace, and charity +abounds, there we shall find Christians in mourning with them that +mourn, and rejoicing with them that rejoice; then they will not +envy the prosperity of others, nor secretly rejoice at the miseries +or miscarriages of any. + +Fourth, Last of all, I now come to give you twelve directions and +motives for the obtaining peace and unity. + +If ever we would live in peace and unity, we must pray for it. We +are required to seek peace: of whom, then, can we seek it with +expectation to find it, but of him who is a God of peace, and +hath promised to bless his people with peace? It is God that hath +promised to give his people one heart, and one way; yet for all +these things he will be sought unto. O then let us seek peace, and +pray for peace, because God shall prosper them that love it. + +The peace of churches is that which the apostle prays for in all +his epistles; in which his desire is, that grace and peace may be +multiplied and increased among them. + +1. They that would endeavour the peace of the churches, must be +careful who they commit the care and oversight of the churches to; +as, first, over and besides those qualifications that should be in +all Christians, they that rule the church of God should be men of +counsel and understanding; where there is an ignorant ministry, +there is commonly an ignorant people,--according as it was of old, +Like priest, like people. + +How sad is it to see the church of God committed to the care of +such that pretend to be teachers of others, that understand not what +they say, or whereof they affirm. No marvel the peace of churches +is broken, when their watchmen want skill to preserve their unity, +which of all other things is as the church's walls; when they are +divided, no wonder they crumble to atoms, if there is no skilful +physician to heal them. It is sad when there is no balm in Gilead, +and when there is no physician there. Hence it is, that the wounds +of churches become incurable, like the wounds of God's people of +old; either not healed at all, or else slightly healed, and to no +purpose. May it not be said of many churches at this day, as God +said of the church of Israel, that he sought for a man among them +that should stand in the gap, and make up the breach, but he found +none? + +Remember what was said of old (Mal 2:7), The priest's lips should +preserve knowledge; and the people 'should seek the law at his +mouth.' But when this is wanting, the people will be stumbling and +departing from God and one another; therefore God complains (Hosea +4:6) that his people were 'destroyed for want of knowledge'; that +is, for want of knowing guides; for if the light that is in them +that teach be darkness, how great is that darkness; and if the +blind lead the blind, no marvel both fall into the ditch. + +How many are there that take upon them to teach others, that +had need be taught in the beginning of religion; that instead +of multiplying knowledge, multiply words without knowledge; and +instead of making known God's counsel, darken counsel by words +without knowledge? The apostle speaks of some that did more than +darken counsel, for they wrested the counsel of God (2 Peter +3:16). In Paul's epistles, saith he, are 'some things hard to be +understood, which they that are unlearned and unstable wrest, as +they do also the other scriptures unto their own destruction.' +Some things in the Scripture are hard to be known, and they are +made harder by such unlearned teachers as utter their own notions +by words without knowledge. + +None are more bold and adventurous to take upon them to expound +the dark mysteries and sayings of the prophets and revelations, and +the 9th of the Romans,--which, I believe, contains some of those +many things which, in Paul's epistles, Peter saith were 'hard +to be understood.' I say, none are more forward to dig in these +mines than those that can hardly give a sound reason for the +first principles of religion; and such as are ignorant of many +more weighty things that are easily to be seen in the face and +superficies of the Scripture; nothing will serve these but swimming +in the deeps, when they have not yet learned to wade through the +shallows of the Scriptures. Like the Gnostics of old, who thought +they knew all things, though they knew nothing as they ought to +know. And as those Gnostics did of old, so do such teachers of late +break the unity and peace of churches. How needful, then, is it, +that if we desire the peace of churches, that we choose out men +of knowledge, who may be able to keep them from being shattered +and scattered with every wind of doctrine; and who may be able to +convince and stop the mouths of gainsayers! + +2. You must not only choose men of counsel; but if you would design +the unity and peace of the churches, you must choose men of courage +to govern them; for as there must be wisdom to bear with some, so +there must be courage to correct others; as some must be instructed +meekly, so others must be rebuked sharply, that they may be sound +in the faith; there must be wisdom to rebuke some with long-suffering, +and there must be courage to suppress and stop the mouths of others. +The apostle tells Titus of some 'whose mouths must be stopped,' +or else they would 'subvert whole houses' (Titus 1:11). Where +this courage hath been wanting, not only whole houses, but whole +churches have been subverted. And Paul tells the Galatians, that +when he saw some endeavour to bring the churches into bondage, +that he did not give place to them, 'no, not for an hour,' &c. +(Gal 2:5). If this course had been taken by the rulers of churches, +their peace had not been so often invaded by unruly and vain +talkers. + +In choosing men to rule, if you would endeavour to keep the unity +of the spirit and the bond of peace thereby, be careful you choose +men of peaceable dispositions. That which hath much annoyed the +peace of churches, hath been the froward and perverse spirits +of the rulers thereof. Solomon therefore adviseth, that 'with a +furious man we should not go, lest we learn his ways, and get a +snare to our souls' (Prov 22:24,25). And with the froward we learn +frowardness. How do some men's words eat like a canker; who instead +of lifting up their voices like a trumpet, to sound a parley for +peace, have rather sounded an alarm to war and contention. If ever +we would live in peace, let us reverence the feet of them that +bring the glad tidings of it. + +O how have some men made it their business to preach contentions, +and upon their entertainment of every novel opinion, to preach +separation! How hath God's Word been stretched and torn, to furnish +these men with arguments to tear churches! Have not our ears heard +those texts that saith, 'Come out from among them, and be separate,' +&c.; and, 'Withdraw from every brother that walks disorderly?' I +say, have we not heard these texts, that were written to prevent +disorder, brought to countenance the greatest disorder that ever +was in the church of God, even schism and division? whereas one +of these exhortations was written to the church of Corinth, to +separate themselves from the idol's temple, and the idol's table, +in which many of them lived in the participation of, notwithstanding +their profession of the true God, as appears 2 Corinthians 6:16, +17, compared with 1 Corinthians 8:7, and 1 Corinthians 10:14, 20, +22 recites: and not for some few or more members, who shall make +themselves both judges and parties, to make separation, when and +as often was they please, from the whole congregation and church +of God where they stood related; for by the same rule, and upon +the same ground, may others start some new question among these new +separatists, and become their own judges of the communicableness +of them, and thereupon make another separation from these, till +at last two be not left to walk together. And for that other text +mentioned (2 Thess 3:6) where Paul exhorts the church of Thessalonica +to withdraw themselves from every brother that walks disorderly, +I cannot but wonder that any should bring this to justify their +separation, or withdrawing from the communion of a true, though a +disorderly, church. For, + +(1.) Consider that this was not writ for a few members to withdraw +from the church, but for the church to withdraw from disorderly +members. + +(2.) Consider that if any offended members, upon pretence of +error, either in doctrine or practice, should by this text become +judges, as well as parties, of the grounds and lawfulness of +their separation, then it will follow, that half a score notorious +heretics, or scandalous livers, when they have walked so as they +foresee the church are ready to deal with them, and withdraw from +them, shall anticipate the church, and pretend somewhat against +them, of which themselves must be judges, and so withdraw from the +church, pretending either heresy or disorder; and so condemn the +church, to prevent the disgrace of being condemned by the church. +How needful, then, is it that men of peaceable dispositions, and +not of froward and factious and dividing spirits, be chosen to +rule the church of God, for fear lest the whole church be leavened +and soured by them. + +4. As there must be care used in choosing men to rule the church +of God, so there must be a consideration had that there are many +things darkly laid down in Scripture; this will temper our spirits, +and make us live in peace and unity the more firmly in things in +which we agree; this will help us to bear one another's burden, and +so fulfil the law of Christ, inasmuch as all things necessary to +salvation and church-communion are plainly laid down in Scripture. +And where things are more darkly laid down, we should consider +that God intended hereby to stir up our diligence, that thereby +we might increase our knowledge, and not our divisions; for it may +be said of all discoveries of truth we have made in the Scriptures, +as it is said of the globe of the earth, that though men have +made great searches, and thereupon great discoveries, yet there +is still a terra incognita--an unknown land; so there is in the +Scriptures; for after men have travelled over them, one age after +another, yet still there is, as it were, a terra incognita, an +unknown tract to put us upon farther search and inquiry, and to +keep us from censuring and falling out with those who have not yet +made the same discoveries; that so we may say with the Psalmist, +when we reflect upon our short apprehensions of the mind of God, +that we have seen an end of all perfections, but God's commands are +exceeding broad; and as one observes, speaking of the Scriptures, +that there is a path in them leading to the mind of God, which lieth +a great distance from the thoughts and apprehensions of men. And +on the other hand, in many other places, God sits, as it were, on +the superficies and the face of the letter, where he that runs may +discern him speaking plainly, and no parable at all. How should the +consideration of this induce us to a peaceable deportment towards +those that differ. + +5. If we would endeavour peace and unity, we must consider how God +hath tempered the body, that so the comely parts should not separate +from the uncomely, as having no need of them (1 Cor 12:22-25). +There is in Christ's body and house some members and vessels less +honourable (2 Tim 2:20); and therefore we should not, as some +now-a-days do, pour the more abundant disgrace, instead of putting +the more abundant honour, upon them. Did we but consider this, +we should be covering the weakness and hiding the miscarriages of +one another, because we are all members one of another, and the +most useless member in his place is useful. + +6. If we would live in peace, let us remember our relations to +God--as children to a father, and to each other as brethren. Will +not the thoughts that we have one Father quiet us, and the thoughts +that we are brethren unite us? It was this that made Abraham +propose terms of peace to Lot (Gen 13): 'Let there be no strife,' +saith he, 'between us, for we are brethren.' And we read of Moses, +in Acts 7:26, using this argument to reconcile those that strove +together, and to set them at one again: 'Sirs,' saith he, 'ye are +brethren; why do ye wrong one to another?' A deep sense of this +relation, that we are brethren, would keep us from dividing. + +7. If we would preserve peace, let us mind the gifts, and graces, +and virtues that are in each other; let these be more in our eye +than their failings and imperfections. When the apostle exhorted +the Philippians to peace, as a means hereunto, that so the peace +of God might rule in their hearts, he tells them (4:8), that if +there were any virtue, or any praise, they should think of these +things. While we are always talking and blazoning the faults of +one another, and spreading their infirmities, no marvel we are so +little in peace and charity; for as charity covereth a multitude +of sins, so malice covereth a multitude of virtues, and makes us +deal by one another as the heathen persecutors dealt with Christians, +viz., put them in bears' skins, that they might the more readily +become a prey to those dogs that were designed to devour them. + +8. If we would keep unity and peace, let us lay aside provoking +and dividing language, and forgive those that use them. Remember +that old saying, Evil words corrupt good manners. When men think to +carry all afore them, with speaking uncharitably and disgracefully +of their brethren or their opinions, may not such be answered as +Job answered his unfriendly visitants (Job 6:25), 'How forcible +are right words! But what doth your arguing reprove?' How healing +are words fitly spoken! A word in season, how good is it! If we +would seek peace, let us clothe all our treaties for peace with +acceptable words; and where one word may better accommodate than +another, let that be used to express persons or things by, and let +us not, as some do, call the different practices of our brethren +will-worship, and their different opinions doctrines of devils, +and the doctrine of Balaam, who taught fornication, &c., unless +we can plainly, and in expressness of terms, prove it so; such +language as this hath strangely divided our spirits, and hardened +our hearts one towards another. + +9. If we would live in peace, let us make the best constructions of +one another's words and actions. Charity judgeth the best, and it +thinks no evil; if words and actions may be construed to a good sense, +let us never put a bad construction upon them. How much hath the +peace of Christians been broken by an uncharitable interpretation +of words and actions? As some lay to the charge of others that +which they never said, so, by straining men's words, others lay +to their charge that they never thought. + +10. Be willing to hear and learn, and obey those that God by his +providence hath set over you; this is a great means to preserve +the unity and peace of churches. But when men, yea, and sometimes +women, shall usurp authority, and think themselves wiser than +their teachers, no wonder if these people run into contentions and +parties, when any shall say they are not free to hear those whom +the church thinks fit to speak to them. This is the first step to +schism, and is usually attended, if not timely prevented, with a +sinful separation. + +11. If you would keep the unity of the spirit in the bond of +peace, be mindful that the God whom you serve is a God of peace, +and your Saviour is a Prince of peace, and that his ways are ways +of pleasantness, and all his paths are peace; and that Christ was +sent into the world to give light to them that sit in darkness and +in the shadow of death, and to guide our feet in the way of peace. + +12. Consider the oneness of spirit that is among the enemies of +religion; though they differ about other things, yet to persecute +religion, and extirpate religion out of the earth, here they will +agree: the devils in the air, and the devils in the earth, all the +devils in hell, and in the world, make one at this turn. Shall the +devil's kingdom be united, and shall Christ's be divided? Shall +the devils make one shoulder to drive on the design of damning +men, and shall not Christians unite to carry on the great design +of saving of them? Shall the Papists agree and unite to carry on +their interest, notwithstanding the multitudes of orders, degrees, +and differences, that are among them, and shall not those that +call themselves reformed churches unite to carry on the common +interest of Christ in the world, notwithstanding some petty and +disputable differences that are among them? Quarrels about religion, +as one observes, were sins not named among the Gentiles. What a +shame is it, then, for Christians to abound in them, especially +considering the nature of the Christian religion, and what large +provisions the author of it hath made to keep the professors of it +in peace; insomuch, as one well observes, it is next to a miracle +that ever any, especially the professors of it, should fall out +about it. + +13. Consider and remember that the Judge stands at the door; let +this moderate our spirits, that the Lord is at hand. What a sad +account will they have to make when he comes, that shall be found +to smite their fellow-servants, and to make the way to his kingdom +more narrow than ever he made it? Let me close all in the words of +that great apostle (2 Cor 13:11): 'Finally, brethren, farewell. Be +perfect, be of good comfort, be of one mind, live in peace; and +the God of love and peace shall be with you.' + +POSTSCRIPT. + +Reader, I thought good to advertise thee that I have delivered this +to thy hand in the same order and method in which it was preached, +and almost in the same words, without any diminishings or considerable +enlargings, unless it be in the thirteen last particulars, upon +some of which I have made some enlargements, which I could not +then do for want of time; but the substance of every one of them +was then laid down in the same particular order as here thou hast +them: and now I have done, I make no other account, to use the +words of a moderate man upon the like occasion, but it will fall +out with me, as doth commonly with him that parts a fray, both +parties may perhaps drive at me for wishing them no worse than +peace. My ambition of the public tranquility of the church of +God, I hope, will carry me through these hazards. Let both beat +me, so their quarrels may cease; I shall rejoice in those blows +and scars I shall take for the church's safety. + + +FOOTNOTE: + +[1] 'Who is weak, and I am not weak? Who is offended, and I burn +not?'--Ed. + +*** + +MR. BUNYAN'S LAST SERMON: + +Preached August 19TH, 1688 + + + +[ADVERTISEMENT BY THE EDITOR] + +This sermon, although very short, is peculiarly interesting: how it +was preserved we are not told; but it bears strong marks of having +been published from notes taken by one of the hearers. There is +no proof that any memorandum or notes of this sermon was found in +the autograph of the preacher. + +In the list of Bunyan's works published by Chas. Doe, at the end of +the 'Heavenly Footman,' March 1690, it stands No. 44. He professes +to give the title-page, word for word, as it was first printed, +It is, 'Mr. John Bunyan's last sermon, at London, preached at Mr. +Gamman's meeting-house, near Whitechapel, August 19th, 1688, upon +John 1:13: showing a resemblance between a natural and a spiritual +birth; and how every man and woman may try themselves, and know +whether they are born again or not.' Published 1689, in about one +sheet in 12mo. From this it appears to have been preached only two +days before his fatal illness, and twelve days before his decease, +which took place August 31st, 1688. The disease which terminated +his invaluable life, was brought on by a journey to Reading on +horseback, undertaken with the benevolent design of reconciling +an offended father to his son. Having accomplished his object, he +rode to London; on his way home, through a heavy rain, the effects +of which appeared soon after this, his last sermon was preached. +He bore, with most exemplary patience and resignation, the fever +which invaded his body; and, at a distance from his wife and +family, in the house of his friend Mr. Strudwick, at Snow Hill, +his pilgrimage was ended, and he fell asleep in perfect peace, to +awake amidst the harmonies and glory of the celestial city. + +GEO. OFFOR. + + +Mr. Bunyan's Last Sermon + + +'Which were born, not of blood, nor of the will of the flesh, nor +of the will of man, but of God.'--John 1:13 + +The words have a dependance on what goes before, and therefore +I must direct you to them for the right understanding of it. You +have it thus: 'He came unto his own, and his own received him not; +but as many as received him, to them gave he power to become the +sons of God, even to them that believe on his name: which were +born, not of blood, nor of the will of the flesh--but of God.' + +In the words before, you have two things. First, Some of his own +rejecting him, when he offered himself to them. Second, Others of +his own receiving him, and making him welcome; those that reject +him, he also passes by; but those that receive him, he gives them +power to become the sons of God. + +Now, lest any one should look upon it as good luck or fortune, says +he, they 'were born, not of blood, nor of the will of the flesh, +nor of the will of man, but of God.' They that did not receive +him, they were only born of flesh and blood; but those that receive +him, they have God to their Father; they receive the doctrine of +Christ with a vehement desire. + +[TO EXPLAIN THE TEXT.] + +FIRST, I will show you what he means by blood. They that believe +are born to it, as an heir is to an inheritance--they are born of +God, not of flesh, nor of the will of man, but of God; not of blood, +that is, not by generation, not born to the kingdom of heaven by +the flesh, not because I am the son of a godly man or woman--that +is meant by blood (Acts 17:26); He 'hath made of one blood +all nations.' But when he says here, 'not of blood,' he rejects +all carnal privileges they did boast of: they boasted they were +Abraham's seed; no, no says he, it is not of blood; think not to +say you have Abraham to your father; you must be born of God, if +you go to the kingdom of heaven. + +SECOND, 'Nor of the will of the flesh.' What must we understand +by that? + +It is taken for those vehement inclinations that are in man, to +all manner of looseness, fulfilling the desires of the flesh: that +must not be understood here; men are not made the children of God +by fulfilling their lustful desires. It must be understood here +in the best sense: there is not only in carnal men a will to be +vile, but there is in them a will to be saved also; a will to go +to heaven also. But this it will not do; it will not privilege +a man in the things of the kingdom of God: natural desires after +the things of another world, they are not an argument to prove a +man shall go to heaven whenever he dies. I am not a free-willer, +I do abhor it; yet there is not the wickedest man but he desires, +some time or other, to be saved; he will read some time or other, +or, it may be, pray, but this will not do: 'It is not of him that +willeth, nor of him that runneth, but of God that sheweth mercy.' +There is willing and running, and yet to no purpose (Rom 9:16). +Israel, which followed after the law of righteousness, have not +obtained it (v 30). Here, I do not understand, as if the apostle +had denied a virtuous course of life to be the way to heaven; +but that a man without grace, though he have natural gifts, yet +he shall not obtain privilege to go to heaven, and be the son of +God. Though a man without grace may have a will to be saved, yet +he cannot have that will God's way. Nature, it cannot know any +thing but the things of nature--the things of God knows no man +but by the Spirit of God; unless the Spirit of God be in you, it +will leave you on this side the gates of heaven. 'Not of blood, nor +of the will of the flesh, nor of the will of man, but of God.' It +may be, some may have a will, a desire that Ishmael may be saved; +know this, it will not save thy child. If it was our will, I would +have you all go to heaven. How many are there in the world that +pray for their children, and cry for them, and are ready to die +[for them]? and this will not do. God's will is the rule of all; +it is only through Jesus Christ: 'which were born, not of flesh, +nor of the will of man, but of God.' + +Now I come to the doctrine. + +Men that believe in Jesus Christ, to the effectual receiving +of Jesus Christ, they are born to it. He does not say they shall +be born to it, but they are born to it--born of God unto God and +the things of God, before he receives God to eternal salvation. +'Except a man be born again, he cannot see the kingdom of God.' +Now, unless he be born of God, he cannot see it: suppose the kingdom +of God be what it will, he cannot see it before he be begotten +of God. Suppose it be the gospel, he cannot see it before he be +brought into a state of regeneration. Believing is the consequence +of the new birth; 'not of blood, nor of the will of man, but of +God.' + +First, I will give you a clear description of it under one similitude +or two. A child, before it be born into the world, is in the dark +dungeon of its mother's womb: so a child of God, before he be born +again, is in the dark dungeon of sin, sees nothing of the kingdom +of God; therefore it is called a new birth: the same soul has love +one way in its carnal condition, another way when it is born again. + +Second, As it is compared to a birth, resembling a child in his +mother's womb, so it is compared to a man being raised out of the +grave; and to be born again, is to be raised out of the grave +of sin; 'Awake, thou that sleepest, and arise from the dead, and +Christ shall give thee light.' To be raised from the grave of sin +is to be begotten and born (Rev 1:5); there is a famous instance +of Christ; He is 'the first begotten of the dead'; he is the +first-born from the dead, unto which our regeneration alludeth; +that is, if you be born again by seeking those things that are +above, then there is a similitude betwixt Christ's resurrection +and the new birth; which was born, which was restored out of this +dark world, and translated out of the kingdom of this dark world, +into the kingdom of his dear Son, and made us live a new life--this +is to be born again: and he that is delivered from the mother's +womb, it is the help of the mother; so he that is born of God, it +is by the Spirit of God. I must give you a few consequences of a +new birth. + +(1.) First of all, A child, you know, is incident to cry as soon +as it comes into the world; for if there be no noise, they say it +is dead. You that are born of God, and Christians, if you be not +criers, there is no spiritual life in you--if you be born of God, +you are crying ones; as soon as he has raised you out of the dark +dungeon of sin, you cannot but cry to God, What must I do to be +saved? As soon as ever God had touched the jailer, he cries out, +'Men and brethren, what must I do to be saved?' Oh! how many prayerless +professors is there in London that never pray! Coffee-houses will +not let you pray, trades will not let you pray, looking-glasses +will not let you pray; but if you was born of God, you would. + +(2.) It is not only natural for a child to cry, but it must crave +the breast; it cannot live without the breast--therefore Peter +makes it the true trial of a new-born babe: the new-born babe +desires the sincere milk of the Word, that he may grow thereby: +if you be born of God, make it manifest by desiring the breast +of God. Do you long for the milk of the promises? A man lives one +way when he is in the world, another way when he is brought unto +Jesus Christ (Isa 66). They shall suck and be satisfied; if you +be born again, there is no satisfaction till you get the milk of +God's Word into your souls (Isa 66:11). To 'suck and be satisfied +with the breasts of her consolation.' Oh! what is a promise to +a carnal man? A whore-house, it may be, is more sweet to him; but +if you be born again, you cannot live without the milk of God's +Word. What is a woman's breast to a horse? But what is it to a +child? there is its comfort night and day, there is its succour +night and day. O how loath are they it should be taken from them: +minding heavenly things, says a carnal man, is but vanity; but to +a child of God, there is his comfort. + +(3.) A child that is newly born, if it have not other comforts +to keep it warm than it had in its mother's womb, it dies; it +must have something got for its succour: so Christ had swaddling +clothes prepared for him; so those that are born again, they must +have some promise of Christ to keep them alive; those that are in +a carnal state, they warm themselves with other things; but those +that are born again, they cannot live without some promise of +Christ to keep them alive; as he did to the poor infant in Ezekiel +16:8: I covered thee with embroidered gold: and when women are +with child, what fine things will they prepare for their child! +Oh, but what fine things has Christ prepared to wrap all in that +are born again! Oh what wrappings of gold has Christ prepared for +all that are born again! Women will dress their children, that +every one may see them how fine they are; so he in Ezekiel 16:11: +'I decked thee also with ornaments, and I put bracelets upon thine +hands, and a chain on thy neck; and I put a jewel on thy forehead, +and ear-rings in thine ears, and a beautiful crown upon thine head.' +And, says he in verse 13, 'Thou didst prosper into a kingdom.' +This is to set out nothing in the world but the righteousness of +Christ and the graces of the Spirit, without which a new-born babe +cannot live, unless they have the golden righteousness of Christ. + +(4.) A child, when it is in its mother's lap, the mother takes great +delight to have that which will be for its comfort; so it is with +God's children, they shall be kept on his knee (Isa 66:11): 'They +shall suck and be satisfied with the breasts of her consolations'; +verse 13: 'As one whom his mother comforteth, so will I comfort +you.' There is a similitude in these things that nobody knows of, +but those that are born again. + +(5.) There is usually some similitude betwixt the father and the +child. It may be the child looks like its father; so those that +are born again, they have a new similitude--they have the image of +Jesus Christ (Gal 4). Every one that is born of God has something +of the features of heaven upon him. Men love those children that +are likest them most usually; so does God his children, therefore +they are called the children of God; but others do not look like +him, therefore they are called Sodomites. Christ describes children +of the devil by their features--the children of the devil, his +works they will do; all works of unrighteousness, they are the +devil's works: if you are earthly, you have borne the image of +the earthly; if heavenly, you have borne the image of the heavenly. + +(6.) When a man has a child, he trains him up to his own liking--they +have learned the custom of their father's house; so are those that +are born of God--they have learned the custom of the true church +of God; there they learn to cry 'My Father' and 'My God'; they +are brought up in God's house, they learn the method and form of +God's house, for regulating their lives in this world. + +(7.) Children, it is natural for them to depend upon their father +for what they want; if they want a pair of shoes, they go and +tell him; if they want bread, they go and tell him; so should +the children of God do. Do you want spiritual bread? go tell God +of it. Do you want strength of grace? ask it of God. Do you want +strength against Satan's temptations? go and tell God of it. When +the devil tempts you, run home and tell your heavenly Father--go, +pour out your complaints to God; this is natural to children; if +any wrong them, they go and tell their father; so do those that +are born of God, when they meet with temptations, go and tell God +of them. + +[THE APPLICATION.] + +The first use is this, To make a strict inquiry whether you be +born of God or not; examine by those things I laid down before, +of a child of nature and a child of grace. Are you brought out +of the dark dungeon of this world into Christ? Have you learned +to cry, 'My Father?' (Jer 3:4). 'And I said, Thou shalt call me, +My Father.' All God's children are criers--cannot you be quiet +without you have a bellyful of the milk of God's Word? cannot you +be satisfied without you have peace with God? Pray you, consider +it, and be serious with yourselves; if you have not these marks, +you will fall short of the kingdom of God--you shall never have +an interest there; 'there' is no intruding. They will say, 'Lord, +Lord, open to us; and he will say, I know you not.' No child of +God, no heavenly inheritance. We sometimes give something to those +that are not our children, but [we do] not [give them] our lands. +O do not flatter yourselves with a portion among the sons, unless +you live like sons. When we see a king's son play with a beggar, +this is unbecoming; so if you be the king's children, live like the +king's children; if you be risen with Christ, set your affections +on things above, and not on things below; when you come together, +talk of what your Father promised you; you should all love your +Father's will, and be content and pleased with the exercises +you meet with in the world. If you are the children of God, live +together lovingly; if the world quarrel with you, it is no matter; +but it is sad if you quarrel together; if this be amongst you, it +is a sign of ill-breeding; it is not according to the rules you +have in the Word of God. Dost thou see a soul that has the image +of God in him? Love him, love him; say, This man and I must go to +heaven one day; serve one another, do good for one another; and +if any wrong you, pray to God to right you, and love the brotherhood. + +Lastly, If you be the children of God, learn that lesson--Gird +up the loins of your mind, as obedient children, not fashioning +yourselves according to your former conversation; but be ye holy +in all manner of conversation. Consider that the holy God is +your Father, and let this oblige you to live like the children of +God, that you may look your Father in the face, with comfort, +another day. + + + + +*** END OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUME 2 *** + +This file should be named 6047.txt or 6047.zip + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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