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.

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.

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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.

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.